m 

SERMONS 



BY 



THEODORUS JACOBUS FRELHGHUYSM, 

FIRST MINISTER OF THE REFORMED PROTESTANT DUTCH CHURCH 
IN SOMERSET COUNTY, NEW- JERSEY. 



TRANSLATED FEOM THE DUTCH. 



A SKETCn OF THE AUTHOR'S LIFE, 

BY REV. "WILLIAM DEMAREST. 



WITH AN 

INTRODUCTION BY THE REV. TH01IAS DE WITT, D.D. 



NEW-YORK: 
BOARD OF PUBLICATION 

OF THE 

REFORMED PROTESTANT DUTCH CHURCH, 
337 Broadway. 




Entered, according to Act of Congress, in the year 1856, by 

THE BOARD OF PUBLICATION OF THE REFORMED PRO- 
TESTANT DUTCH CHURCH IN NORTH AMERICA, 

in the Clerk's Office of the District Court of the United States for 
the Southern District of New- York. 



JOHN A. GRAY'S 

FIRE-PROOF PRINTING OFFICE, 

16 and 18 Jacob Street, N. Y. 



INTRODUCTORY 



NOTICE!. 



It is a gratifying circumstance that so large a number of the Sermons 
of the elder Domine Frelinghuysen, published during the first half of 
the last century in the Low-Dutch language, have been recovered, and 
that now they are translated into the English language, and published 
by our Board of Publication. The disuse of the Dutch language, a 
long period since, had concealed from our ministers and churches these 
sermons. A few years since, I met with the volume containing the 
ten sermons, being one of the portions of the present collection. I 
handed the volume to the Rev. Mr. Demarest, the present translator, 
and cherished the hope that a translation might be made which would 
prove an acceptable service to the churches, which was afterwards urged 
by Dr. Messier upon him. Mr. D., by diligent inquiry in the part of New- 
Jersey where was the extended field of the labors of Mr. Frelinghuvsen, 
succeeded in discovering and obtaining the remaining portions. ^It is 
believed that this collection of his sermons contains all that he ever 
published. - - 

The character and ministry of Mr. Frelinghuysen have been trans- 
mitted through succeeding generations, as comprising fervent piety, 
bold, discriminating evangelical preaching, and great success in the 
conversion of souls, and the promotion of vital piety amid strong and 
violent opposition. His ministry extended from 1719 to about 1747. 
Yery soon after the commencement of his ministry, a powerful influence 
accompanied it, and a revival took place in a period of formality and 
slumber which took root amid the opposition that was excited, and 
which was tested by the fruits of it extended, and abiding. The 
section of the Church in which he labored, has proved, until now, 



iv 



INTRODUCTORY NOTICE. 



one of the fairest and most fruitful within the bounds of our communion. 
May this not be properly connected with the precious seed sown, and 
the purifying salt spread by this ministry, and which to the present 
time remain, not having been eradicated and not having evaporated ? 
The revival under Frelinghuysen preceded by many years the great 
revival under the labors of Whitefield, the Tennents, and others, about 
the middle of the last century. At his first visit to America in 1741, 
"Whitefield, in his journal, refers to the revival then existing under the 
ministry of Frelinghuysen, and makes affectionate mention of his cha- 
racter and successful labors. Gilbert Tennent and Jonathan Edwards 
make an equally distinct and decided reference to his ministry as 
soundly evangelical, most discriminating and pungent, and largely 
blessed. 

It will therefore be a matter of interest not only to members of our 
own churches, btit those of other evangelical denominations, to have 
access to these sermons, in order to discover in them those characteris- 
tics which qualified them to make the living impression induced by their 
delivery. A careful perusal of them will enable us easily to discern 
these characteristics. They are clearly and thoroughly evangelic 
everywhere holding in prominence the great truths of the Gospel in^ 
their harmony, fullness, and right adaptation. The sinner convinced of 
guilt and depravity, the Saviour exalted in his finished work, and all his 
offices, and holiness commended and enforced, are the topics which per- 
vade them all. 

The sermons are richly scriptural. We everywhere find frequent 
quotations from Scripture shining forth on almost every page, illustrat- 
ing and enforcing with a " Thus saith the Lord," the sentiments ex- 
pressed. "I love,' 1 said a pious person, "those volumes and sermons, 
which abound in italics^ meaning quotations from Scripture. In ser- 
mons of more recent days these are more rarely and sparsely introduced. 
Is it not to be feared that there has been a corresponding loss of evan- 
gelical unction and savor? These sermons are discriminating, " com- 
mending the truth to every marts conscience in the sight of God" Preach- 
ing should not be in its aim directly personal, but it should be so faith- 
ful in the statement of divine truth in the variety of its application to 
the conscience and the heart of the sinner, as to individualize himself 
in the audience and reception of it. The preacher should aim to realize 
the word of God to his hearers as "quick and powerful," "a discerner 
of the thoughts and intents of the heart." The reader of these sermons 
will rise from their perusal with the conviction that such was the pray- 



INTRODUCTORY NOTICE. 



V 



erful aim in their preparation, and such their proper tendency under the 
divine blessing. These sermons are distinguished for their delineation 
of Christian experience in its various phases, and well adapted for the 
cure of a wounded conscience, and the comfort of a troubled and grieved 
heart. The very list of texts selected shows how readily this field 
opened to him. In one or two sermons, there is a reference to seasons 
of his deep gloom and inward spiritual conflict, and that amid outward 
trials, so that, like his divine Master, having been "tempted himself, he 
was also able to succor them who are tempted." 

The translator has prefixed a biographical sketch of the author. It 
is more full than might previously have been anticipated. The Dutch 
manuscripts of ministers and our ancestors of former generations, have 
generally not been preserved, and traditions which more than half a 
century since were distinct, have not been retained, or at least very 
vaguely. 

The incident related in the biographical sketch connected with the 
selection • f Mr. Frelinghaysen to be commissioned by the Classis of 
Amsterdam, to proceed to America to take charge of the newly-formed 
churches in Somerset county, New-Jersey, is an interesting one. Some 
year;* since, I found in the hands of a pious Hollander a volume contain- 
ing a Life of Sicca Tjaddi, a pious minister in Xorth-Holland, who died 
in the p~ime of life. Connected with the life are a large number of his 
letters. These letters are exceedingly rich in the delineation of Christian 
experience, and reminded me of the letters of Rutherford and John New- 
ton. In one of these !etters he states what is related in the sketch, that 
while solicitously engaged in searching fur a minister of fervid and de- 
voted piety, as well as other requisite qualifications fjr the churches in 
New- Jersey, his attention was directed by one of his elders to Mr. Fre- 
linghuysen, who had staid with him on his way to Embden, and had left 
a deep impression of his piety. Tjadde at once sought the acquaintance 
of Mr. Frelinghuysen, and became strongly attached to him in the affi- 
nity of common faith and ardent piety, and at once procured his ap- 
pointment by the Classis of Amsterdam. In the letter now referred to. 
he warmly breathes his affection towards him, and anticipates that if 
his life should be spared, he would prove a great blessing to the Church 
in America. Iq another letter he makes a similar allusion to Mr. F. 
I consider this testimony of Sicco Tjadde a strong tribute to the cha- 
racter of Mr. F., as formed and developed in early life, and afterwards 
exhibited in his ministerial course. I afterwards greatly regretted that 
I did not procure and retain the volume in which these letters are found. 



INTRODUCTORY NOTICE. 



There is a reference in the biographical sketch to the bitter opposition 
raised against Mr. F. and his ministry, and the controversy connected 
with it, which is also alluded to in the sermons. There were contro- 
versial pamphlets published at the time. I have seen one of consider- 
able size, published by his opponents, detailing their grievances and 
charges. On the perusal of it, the persuasion was strong in my mind, 
from the internal evidence pervading it, that while the wisdom of the 
i( serpent and the harmlessness of the dove" were not on all occasions 
exercised by Mr. F. and his friends, yet the evidence is plain that the 
opposition mainly arose from the searching and pungent character of his 
evangelical preaching, and the efforts co enforce the purity of God's 
house. 

Mr. F. was favored in the blessing which rested upon his descend- 
ants, in the faithfulness of the promise of the covenant, " 1 will be a 
God unto thee, and to thy seed after thee." His name is now borne 
by one whose name is embedded in the affections of the Christian and 
American community, and who now presides over our Rutgers College 
at New-Brunswick. 

The general character of these sermons remind me of the sermons 
and writing of the divines of Holland, in the sixteenth and seventeenth 
centuries, which were popular in the pious families of our Dutch an- 
cestors, such as Brakel, Lodenstein, Hellenbroek, and others. 

Thomas De Witt. 



ADVERTISEMENT. 



The following are all the sermons of their author which are now cer- 
tainly known to have been ever published in the Dutch language. On 
account of the rich blessing which crowned the labors of Mr. Frelixg- 
HrrsES T , and their peculiar adaptation to such a result, a translation of 
his discourses was early sought after. During his life, there was, ac- 
cordingly, a small collection published in the English language, accom- 
panied with an appropriate introduction by a person by the name of 
Yisscher. In that collection there is one sermon on a characteristic 
text, which is not embodied in the present volume. 

The discourses, a translation of which is here proffered to the public, 
were preached at various periods, extending from the author's first set- 
tlement in this country to his death ; at various places, chiefly within 
his own extensive charge in New- Jersey, and many of them on special 
occasions. 

They may conveniently be divided into four parts, and are accompa- 
nied by as many prefaces by the author. The first three are the elabo- 
rate productions of the young man, in the full enjoyment of his physical 
energy, and impelled by the intense ardor of his natural feelings, directed 
by zeal for the promotion of the glory of the Redeemer, and were 
preached and published about a year after his arrival at this country. 
The two following ones may be characterized in the same manner, 
although they were not published until eight years subsequently. The 
ten which follow exhibit the author in full manhood, employing his 
choice and abundant ministerial stores, amidst evident and great con- 
flicts, in endeavors to adapt himself, with a fearless and conscientious 
accuracy, to the circumstances of those whom he addressed, not failing 



4 



ADVERTISEMENT. 



to administer the rich consolations of the Gospel to their proper subjects. 
This collection was issued by the author in the year 1^733, and in tho 
year IT 3 6 was, through the agency of some of his friends in Holland, 
there given to the public, with not only the customary approval, but 
an expression of gratification by the Theological Faculty of the Univer- 
sity of G-roningen, with "the noble fruit," (to use their own words,) 
" brought from the New "World to their doors." Next follow two dis- 
courses preached, the former at Six-Mile-Run, and the latter at North- 
Branch, as an improvement of an earthquake felt in New- Jersey tth 
Dec, 11 37, 0. S., and were published at Utrecht. The volume con- 
cludes with four discourses, preached towards the conclusion of the 
author's life. These exhibit in a high degree, the familiarity with, and 
deep insight into, the Holy Scriptures evinced by the other discourses. 
They are eminently practical, exhibit a peculiar tenderness of spirit, 
occasionally associated with a chastened sarcasm, the natural result of 
the author's characteristic temperament, and hold him up to view as 
having, for the most part, risen above the obstacles which he had been 
called, the greater part of his life, to encounter. 



BIOGRAPHICAL SKETCH. 



The Rev. Theodobxs Jacobus Frelixghuysen, (sometimes written 
by his own hand, Freylinghausen,) for such was the author's name, was 
born at Lingen, in East-Friesland, (now the north-west part of the king- 
dom of Hanover,) in about the year 1691, and seems to have received 
his education at the same place. It was at the suggestion of Rev. Otto 
Yerbrugge, Professor of Theology and Oriental languages at that place, 
(afterwards called to Groningen,) and his respected instructor, that he 
applied himself to a study of the Holland language, which he was 
destined afterwards so usefully to employ, and by means of which 
he could have access to the peculiarly rich stores to be found in that 
tongue. Theological science and vital piety in Holland, were at this 
time in a highly prosperous condition. The illustrious Vitringa now 
occupied the theological chair at Franeker. Professor a Marck, re- 
nowned for his great learning, his approved Christian excellence, his 
sound judgment and acuteness as an interpreter of Scripture, and for 
the exhibition of these qualities in his numerous theological works, shed 
forth a more steady and resplendent light from Leyden. Their numer- 
ous associates were not without deserved fame. Utrecht and G-ron- 
ingen were doubtless now. as at other periods, not destitute of their 
ornaments. A Hellenbroek, a Yanderkemp, an a Brakel, and others 
of similar spirit, now filled the pastoral office ; and while the thorough 
education of Mr. Frelinghuysen enabled him to avail himself of the pub- 
lished productions of the former, in the dead languages, his sermons 
and ministry afford evidence that he was familiar with the religious 
works written in the vernacular tongue, and had drunk deep into the 
spirit of their authors. 

He was ordained to the pastoral office at Embden, in his native coun- 



6 



BIOGRAPHICAL SKETCH. 



toy, by Rev. Johannes Brunius, in the year ltlT. An extract from an 
edifying and highly spiritual letter addressed to Mr. Erelinghuysen when 
he had been about three years in this country, by this worthy man, will 
not be unacceptable to the interested reader, as both showing the estima- 
tion in which he was held by the pious in his native land, and evincing 
that it was not only here that faithful ministers were compelled to en- 
counter opposition in the discharge of duty: "Tour former congrega- 
tion," he observes, " a few excepted, are so averse to me and my imper- 
fect ministry, that they do not come to hear me, but rather go to Correl, 
or remain at home. Five or six of the obscurest of them, however, 
attend with assiduity and care, and three of these were, a few weeks 
since, wonderfully brought under conviction, and led to commence 
seeking." He afterwards, in allusion to past sweet fellowship with Mr. 
Erelinghuysen, and in anticipation of more exalted fellowship, where 
separation will be unknown, says : " Oh ! that day, that Monday, which 
you must remember no less than myself! My soul still often leaps for 
joy, when I recollect what satisfaction, what delight in the Lord Jesus, 
we both experienced on that day. My thanks, brother, still ascend for 
your love, esteem, and good will, and also for your friendly visits. How 
greatly am I often afflicted at the thought that association and commu- 
nion with so dear a friend is now at an end ! I am then, however, 
again forcibly impressed with the fact that if we but be believers in the 
all-blessed Jesus, we shall for ever behold one another in heaven, and 
with all the children of God for ever glorify him. Let it be so." He 
further says : "As for myself, I am exceedingly frail as to the body, 
and can not, without much difficulty, discharge my ministerial duties, 

being under the necessity of sitting in the pulpit This is indeed 

hard for the flesh, but the Lord still grants strength and self-denial to ren- 
der able and willing to bear it." This excellent man was at length call- 
ed as evening preacher in the Mother Church at Embden, where he died. 

The families holding the Dutch Reformed faith in the middle por- 
tions of New- Jersey, which had previously been supplied by minis- 
ters of neighboring churches, having by increasing numbers and ability 
been led to endeavor to secure the services of a pastor, through the 
kind offices of Rev. Mr. Freeman, of Long Island, and not without evi- 
dences of a special divine intervention, Mr. Erelinghuysen was in the 
year 1*719 selected and, with suitable attestations, sent to them. The 
circumstances of his selection and mission to this country, as further 
illustrating the character of the man, and showing how, under the pro- 
vidence of God, the slightest causes are often productive of the most 
momentous results, are narrated as follows : " When the call from the 



BIOGRAPHICAL SKETCH. 



7 



churches in New-Jersey was received, a pious minister of the Classis of 
Amsterdam, named Sicco Tjadde, interested himself in procuring an 
evangelical minister to proceed thither. "While inquiries were being 
made, Mr. Frelinghuysen passed through the town in which Sicco 
Tjadde resided, on his way to Embden, to assume the rectorship of the 
academy at that place, to which he had received an invitation, and put 
up for the night at the house of an elder of the church. When the 
hour for family worship arrived, the young stranger was invited to con- 
duct it. He readily consented, and after reading a chapter in the sacred 
Scriptures, gave a brief exposition, and concluded with prayer. The 
elder was so much pleased with his remarks and with his whole spirit 
and conversation, that in the morning, when he was about to depart on 
his journey, he exacted a promise from him to make his house his home 
again, on his return, and then hastening to his pastor, exclaimed : ' I 
have found a man to go to America.' In due time, the promise was 
fulfilled, and after consultation and conference he agreed to accept the 
call and emigrate to America." " "When he entered upon his labors in 
the county of Somerset, there was almost every thing to dishearten, 
and few things to encourage. The population was sparse, the settle- 
ments miles apart, the country covered with wood, the roads but little 
more than bridle-paths, and the rivers and streams unbridged."* He 
entered upon the discharge of his duties, with a careful adaptation to 
the state of those among whom he found himself placed. His discourses 
which follow in this volume, combined with the incidental accounts 
which have been transmitted of his public performances, and the man- 
ner in which he discharged his parochial duties, seem plainly to show that 
the physical condition of the country was an apt emblem of the character 
of the people who inhabited it — that great laxity of manners prevailed 
through his charge, naturally associated with neglect on the part of the 
rulers, and great tenacity with respect to their abstract church-rights on 
the part of the members — that while horse-racing, gambling, dissipa- 
tion, and rudeness of various kinds, were common, the sanctuary was 
attended at convenience, and religion extensively consisted of the mere 
formal pursuit of the routine of duty. The laborer was also suited to 
the circumstances in which he found himself placed. His fearlessness 
and independence were remarkable, and his zeal for the truth was 
equal to his natural resolution. " I would sooner die a thousand deaths," 
he exclaimed in one of his early discourses, " than not preach the truth." 
The preface to one of his collections of sermons, he also concludes by 

* Seethe Hollanders in New- Jersey, etc.. etc., read before the N. J. Historical Soc, 
Sept. 12, 1850, by Rev. Abraham Messier, D.D, 



8 



."BIOGRAPHICAL SKETCH. 



saying: "Laudem non queer o ; Gulpam non timeo. I seek not praise ; I 
fear not blame." In his discourses he largely and strongly insisted upon 
that inward knowledge of our depraved and guilty state, which will 
lead to turn away from ourselves in despair, and look with sole reliance 
for repentance and remission to Jesus Christ ; he maintained that piety 
in the heart will not obscurely show itself in the life ; he taught that 
in the sight of G-od, only the truly pious have a right to employ the 
Lord's prayer, and that an error might be committed in teaching child- 
ren to pray by not inculcating upon them their need of the spirit of 
prayer ; aware of the danger of employing even an inspired form, irre- 
spectively of the state of piety among those concerned, and agreeing 
with the most eminent divines of Holland, as well as with the great 
body of Presbyterian divines both in Europe and this country, and both 
before and after his time, in the opinion that the Lord's prayer is pro- 
posed to us in the word of God no less as a model or rule, than as a 
form, he did not invariably make use of it in his public religious exer- 
cises ; he declared, both from the pulpit and in his labors from house to 
house, to those whom he regarded as strangers to renewal of heart, 
that they had no right to a place at the Lord's table. Offended by these 
proceedings, a number withdrew from his ministry, disclaiming his 
authority on the ground of variance on his part, from the doctrine and 
discipline of the Reformed Dutch Church. In endeavoring to fix the 
charge of eensurableness upon their pastor, these persons had recourse 
to the Rev. Mr. Freeman, of Long Island, who had been instrumental 
in procuring for them his services. While Mr. Freeman listened to 
their representations with respect, and did not fail to lament what might 
be wrong in Mr. Frelinghuysen, he at the same time distinguished be- 
tween essentials and circumstances, and stated to those who came to 
him with their complaints, that it was necessary that they should frame 
and subscribe their charges, and present them to their Consistories. 
Mr. Frelinghuysen and his consistories, at the same time, instituted a 
course of judicial action against them. It is remarkable that this issue 
presented itself within about three years after his settlement in this 
country. Taking exception on many grounds against the advice of Mr, 
Freeman, they successfully sought sympathy elsewhere. So largely 
were the feelings of those who took part against Mr. Frelinghuysen 
enlisted, that they maintained that he should be denied the countenance 
of his brethren in the ministry until the subject in controversy between 
himself and the aforementioned members of his churches were decided. 
While Mr. Frehnghuysen admitted his amenableness to no ecclesiastical 
body but the Classis of Amsterdam, the intimation just referred to 



BIOGRAPHICAL SKETCH. 



9 



seemed particularly to point at Rev, Mr. Van Santvoort, of Staten 
Island, who had admitted Mr. Frelinghuysen into his pulpit. By the 
aid of those whom they had succeeded in engaging in their behalf, his 
dissatisfied members framed a voluminous complaint, in which, while 
an attempt was made to establish the heterodoxy of Mr. Frelinghuysen, 
appeals were abundantly made to prejudice and passion, to bring him, 
if possible, into disrepute. This led Mr. Yan Santvoort to compose and 
issue a volume entitled, "A Dialogue between Considerans and Candi- 
dus." In this he takes up the question of the authorship of the Com- 
plaint of the people of Raritan, and renders it evident that it was not to 
be directly ascribed to those under whose names it was presented to 
the public, and that while, indeed, it evinced great legal ability, it in- 
volved those under whose auspices it was issued in the serious charge 
of contradicting themselves, since they had before publicly indorsed the 
sentiments which they now condemned in Mr. Frelinghuysen,* as ad- 
vanced in his pulpit. In an appendix adjoined, while he admits that 
through the natural force of his feelings the zeal of Mr. Frelinghuysen 
might sometimes have assumed the form of rashness, he maintains that 
he could not be blamed for discharging pastoral duty in the particular 
manner which circumstances seemed to render most conducive to the 
attainment of the great end of his office, and that it was to be wished 
that his faithfulness were copied instead of being blamed. Mr. Yan 
Santvoort thus concludes his manly and Christian work: "It has been 
said that k it is not becoming to set a so-called holiness or propriety in 
opposition to the rules and customs of the Church, the unity of the 
brethren, and the love of Christ in our own hearts — that it will not do, 
under pretense of reformation, to put all things in commotion, and 
through profession of zeal, to set the house of G-od on fire ; but that we 
should aim after peace — -that it is better to bear any inconvenience in 
meekness, than, for the sake of it, to disturb the peace of believers.' 
YTe hope this will be admitted on both sides, as well as that they have 
come short in this respect. Let them, then, not persist in it. A word 
to the wise is .sufficient." 

Interest in what was transpiring in Mr. Frelinghuy sen's charge, 
extended beyond the bounds of the Dutch Church. It was felt by 
the ministry of the Presbyterian Church, of whom, in one of his dis- 
courses, he makes affectionate mention. The distinguished Jonathan 
Edwards, whose situation was similar to that of Mr. Frelinghuysen, in his 
history of the great revival of religion in New-England, in his day, also 

* He -withal sets the seal of his decided approbation to the sentiments of Mr. Fre- 
linghnysen. 



10 



BIOGRAPHICAL SKETCH. 



speaks of a young man by the name of Frelinghuysen, of whom he had 
heard as being marked by an exceedingly "discriminating manner" of 
setting forth divine truth. It reached the mother country: "We must 
especially," Mr. Frelinghuysen, in the discourse already alluded to, ob- 
serves, " with thankfulness acknowledge the goodness of G-od in raising 
up pious brethren in Holland and East-Friesland to remember us in their 
prayers and assemblies, and to sustain us by their godly and edifying 
epistles." He also expresses the opinion that Rev Jno. Verschuir, of 
G-roningen, likewise also the authov of a large and excellent work enti- 
tled, " Truth in the Inward Parts, or Experimental Divinity," composed 
his work bearing the name of "The Truth Triumphant," in his behalf. 

Although Mr. Frelinghuysen continued to suffer annoyance through- 
out the greater part of his life, (which was brought to a close between 
the years '45 and '51,) and that same annoyance was experienced even 
by those who came after him, and looked up to him as a father 
and protector, (even as he had been protected by Mr. Freeman, whom 
after his death he affectionately terms, Father Freeman ;) yet the result 
of the complaint against him, which was presented to the Classis of 
Amsterdam, was, that he was declared orthodox, and the disaffected 
were exhorted to a peaceful return to the bosom of the Church. He, 
however, received a better vindication : " It is not in my power," he 
observes in his "Dedication to the Lord Jesus," prefixed to the last 
four of the sermons found in the ensuing volume, " to describe the bless- 
ing which G-od has caused to rest upon my feeble ministry, my person, 
and my family." The vindication to be found in his own character, 
is to be discerned in his evident and great piety, with its accompany- 
ing consolations, as it is manifested by his published discourses, and 
could not but be admitted by all who contemplated him in an unpre- 
judiced light. It is also highly interesting to contemplate the seal 
afforded to his acceptableness to G-od in the character of his household. 
Of five sons, all became prepared for and ordained to the sacred minis- 
try, (although but two, or at most three, alas ! were permited to enter 
upon the active discharge of its duties, and even they to be occupied 
with them but a short time ;) and his two daughters were both wives 
of ministers. His son, the Rev. Henricus Frelinghuysen, died in Ulster 
county, in the State of New-York, in the arms of Rev. Mr. Schoonmaker, 
father of the late Rev. Dr. Schoonmaker, of Jamaica. The Rev. Messrs. 
J acobus and Ferdinandus are, in the obituary of their brother, (the Rev. 
John,) spoken of as " two very promising young clergymen," who, " on 
their passage from Europe to New- York, by the small-pox, in the 
bloom of life, went (a little more than a year) before him into the rest 



BIOG-EAPHICAL SKETCH. 



11 



of their Lord." One of the daughters was married to Rev. William 
Jackson, minister of the Dutch Reformed Church of Bergen, (reputed by 
those who could appreciate him, as only second to Mr. TTkitefield as a 
preacher,) and the traveller who now passes by and will cast his eye upon 
the rural burial-place of that church, may behold a monumental inscrip- 
tion designating the grave of Anna Frelinghuysen. Miss Margaret Fre- 
linghuysen was married to Rev. Thomas Romeyn, and although taken 
away in early womanhood, she was yet honored by having her son 
and only child, a young man of great promise, who died when he had 
but just entered upon the discharge of the duties of his sacred office, 
Rev. Theodoras Frelinghuysen Romeyn, settled in the pastoral charge 
of her father, subsequently also that of a beloved brother. The Rev. 
Theodoras Frelinghuysen was settled, with great acceptableness and 
usefulness at Albany. He labored there with great diligence, eminently 
among the youth of his charge. On account of the scarcity of appro- 
priate books in this country, the difficulty of procuring them from 
abroad, and the desire of adapting his instructions to the case of several 
young men under his care, whom he was preparing for the holy minis- 
try, he framed a Catechism, the fundamental truth assumed in which is, 
"that lam and am a rational being;" and which is pervaded by a 
peculiar force of demonstration, and but for a want of explicitness on the 
subject of original sin, could not be regarded as inferior to that of Mr. 
Hellenbroek in use in the Dutch Reformed Church. This Catechism 
passed into a second edition. Its valuable author was soon separated 
from his people at Albany ; for having made a visit to Europe, for the 
purpose of obtaining funds to establish a literary and theological institu- 
tion, and being on his way home, he was lost at sea. A pleasing proof 
of the estimation in which he was held by his friends, is found in an 
inscription on one of the front blank pages of a valuable work apparently 
presented to him after the completion of his studies and his ordination 
to the ministry in Holland. It runs as follows : 

PIO ET DOCTO VIRO 
THEODORO FRELINGHUYSEN, 
DESIGN AT 0 VERBI DIVLNI AILNISTRO 
INTER AMERICANOS 
AMICO SUO INTEGERRniO 
PATRIAM REPETENTI, ETC., ETC., ETC.; 

and is signed, " Jacobus DeGroot, Y. D., Minister in Ecclesia Ultrajeo 
tina, 29 Novemb., 1U5." 



12 



BIOGRAPHICAL SKETCH. 



The Rev. John Frelinghuysen, who was his father's successor, was 
the second son of the revered author of the following sermons, and died 
when but in the 28th year of his age, while on a visit for his health 
to Long Island. " So great," it is observed in his obituary, "is the 
sense the congregation at Raritan had of their peculiar happiness uoder 
the ministry of a faithful pastor, etc., etc., that the loss of him strikes 
them with inconsolable astonishment. Disconsolate is Raritan !" In a 
poetical lamentation published about this time, he is represented as ex- 
erting himself with an assiduity like that which we have seen charac- 
terized his brother of Albany among the youth of his charge, and in 
endeavors to raise up worthy candidates for the sacred office. In this 
same mournful eulogy, his wife (whose name was Yan Berg, and who 
was the daughter of a wealthy merchant of Amsterdam) whose name 
is so fragrant in the churches of New-Jersey, who exultingly de- 
parted this life at an advanced age, A.D. 1807, in the city of New- 
Brunswick, N. J. (and who having, after the death of Mr. Frelinghuy- 
sen, been married to Rev. Mr. Jacob Rutzen Hardenbergh, is ordinarily 
spoken of by the respectful name of the Jufvrouw Hardenbergh) is 
pathetically introduced as pining away with grief under the loss of her 
husband. From the Rev. Jno. Frelinghuysen are descended all who 
now bear that respected name. Many of them have been, and it is 
trusted, still are, characterized by the piety which shone so brightly in 
the Rev. Theodorus Jacobus and his children, in fulfillment of the faithful 
divine word, " The mercy of the Lord is from everlasting to everlasting 
upon them that fear him, and his righteousness unto children's children ; 
to such as keep his covenant, and to those who remember his command- 
ments to them." The Hon. Theodore Frelinghuysen, who has received 
such distinguished tokens of regard both from his own State and the 
Union, and the Church of Christ, is the third by descent from the sub- 
ject of this biographical notice. This estimable man, although he has 
never occupied any other than a private station in the Church, has yet, 
in his sphere, been marked by applying himself to the characteristic 
work of his ministerial ancestors — the promotion o£ devotion and the 
religious training of the young ; and while it is his happiness, now in 
the maturity of his years, to find himself located in the very midst of the 
field cultivated by his grand and great-grandparent's hands, and to be- 
hold its generous fruits, the members of the Dutch Reformed Church, 
as well as of the other evangelical communions whose confidence and 
affection his ancestors so largely enjoyed, may felicitate themselves upon 
the fact that to such a man they may commit the training of their sons. 



BIOGEAPHICAL SKETCH. 



13 



A minute account of the manner in which Mr. Frelinghuysen dis- 
charged his pastoral duties, and of the ultimate result which flowed 
from his labors, has not been transmitted to us. It seems evident, that 
through the laxness prevalent in his charge, among officers as well as 
the mass of the members, he was at first compelled, besides sustaining 
his own responsibilities, to assume those of his associates in the govern- 
ment of the church : this was indeed made a ground of complaint 
against him ; but it was only his peculiar faithfulness in the discharge 
of his duties by which it was occasioned. The fact that two of the three 
sermons which he preached and published, soon after his settlement in 
his charge in this country, and which so greatly offended his formal and 
careless hearers, are founded upon Lord's Days of the Heidelbergh Cate- 
chism, as well as the circumstance of there still remaining a copy of 
Montanus on the Heidelbergh Catechism, bound with intermediate 
blank leaves, on which the analyses of his discourses on the Lord's Days 
are written in Latin, with the Scripture texts in Greek, (a clear proof, 
besides others, of the readiness with which he could draw upon the 
original fountains of sacred thought in the Hebrew and Greek respect- 
ively of the Old and Xew Testaments.) renders it evident that he was in 
the habit (according to the requirement still made of the ministers of 
the Reformed Dutch Church) of carefully explaining and applying that 
excellent system of divine truth. From his fidelity in these departments 
of ministerial labor we may legitimately infer his fidelity in all. There 
were not wanting distinguished contemporaries, whose attention was 
drawn to, and who, with profound interest, contemplated the delightful 
effects of his wise and faithful exertions, and who have left on record 
statements in relation to them. Such were TThitefield and Rev. Gilbert 
Tennant. There are also traditions respecting him among the descend- 
ants of those who were the immediate objects of his exertions. The 
records of the church of Raritan also (which alone have been preserved) 
show that 44 were there received on confession of their faith, which must 
have beep, nearly if not quite equal to one in each family. But as the 
blessing which attends faithful ministerial labor is chiefly a subject of 
experience, and not a provocative of observation, and the most flatter- 
ing appearances are sometimes not associated with any permanent de- 
sirable effects, it is especially satisfactory to contemplate all in the light 
of substantial and abiding results. The district catechising, the weekly 
prayer-meeting, and the regular exposition of the Heidelbergh Cate- 
chism; we accordingly find to this day held by the members of the Re- 
formed Dutch Church in Somerset county, as a choice inheritance re- 



14 



BIOGRAPHICAL SKETCH. 



ceived from their fathers. Pastoral visitation by minister and consistory 
associated is carefully performed. It is also the custom in some of the 
churches, in the presence of the assembled Consistory, to seek to im- 
press upon parents who present their children for baptism, their paren- 
tal and their own baptismal vows. These duties are the more readily 
performed, as, in some instances, the churches are served by their own 
sons, who thus but carry out in their practice what they were from 
childhood taught by the example of their pastors and general religious 
sentiment to regard as solemnly obligatory ; and who have learned it 
to be as salutary as they were taught it to be binding. Nor is it easy 
(especially where the original hcmogeneousness of the population has 
not been materially impaired) for those ministers or other officers who 
manifest indifference to any of these duties, to retain their place in the 
confidence of the churches. There are also desirable exhibitions of the 
power of the assimilating principle : the consistency of the grea,t body 
of professed Christians not admitting of denial, those from abroad who 
become incorporated with the community, are frequently brought into 
an accordance of views and feelings with those among whom they are 
placed. Sunday-schools are vigorously plied, as a highly useful accom- 
paniment of pastoral exertion, and a means both of promoting the spirit- 
ual improvement of the children of the church and of bringing under a 
religious influence those who are without. If even the names which 
stand foremost in the prosecution of Mr. Frelinghuysen be examined, it 
will be found that they are not now inferior to others, in the manifesta- 
tion of the power of godliness and in advocacy of the faithful inculcation 
of the truth. If the classes in which our large cities are situated be ex- 
cepted, it will be found that no churches contribute so largely for the 
spread of the GTospel. The Gospel is adequately supported without osten- 
tation, the churches in some cases exceeding their engagements, and. 
with very few exceptions, having parsonages, which, in commodiousness, 
convenience, and attractiveness, will compare favorably with the general 
style of the residences. There are few of the portions of the church 
which have in the same period so greatly extended their borders. 
Where originally there was but one church, there are now about six. 
Yarious seasons of awakening and ingathering have occurred through 
different parts of this large field. Raritan alone has enjoyed five such. 
There has likewise been a constant and cheering increase in the 
membership of the church, and those who were early planted in the 
house of the Lord have flourished and brought forth fruit in old age. 
New houses of worship are generally erected without assistance to any 



BIOGRAPHICAL SKETCH. 



15 



large amount from abroad, and infant churches are dependent for a very 
short time upon missionary aid. Xo congregation is contented without 
the entire services of a pastor. Travelling by public conveyance on the 
Lord's day is altogether unknown ; nor can even an apparent deviation 
be found to occur without also being found associated with an apology 
to public sentiment. Horse-racing is a vice to which an approximation 
can not even be made without the experience of a rebuke. G-ambhng 
and intemperance are sins practised chiefly in comparative secresy. At- 
tendance on public religious ordinances on the Lord's day and during the 
week, as well as the maintenance of domestic worship, is remarkably 
general. The magistracy is found in a highly desirable degree oper- 
ating in proper subserviency to the interests of the church: sus- 
tained and stimulated by public sentiment, it in return secures respect 
by its dignified exercise, and is effectual as a preventive of crime and as 
a means of maintaining the good order of society. A comparative view 
of educational statistics shows that there is no portion of the United 
States in which there are so few who lack a knowledge of the funda- 
mental and most important branches of education : nor is it less to be 
ascribed to the character of the people, moulded by the divine blessing 
on the labors of Mr. Frelinghuysen and his immediate successors, than 
to the antiquity of the settlement, that the college of the Dutch Church 
is in this very field. Property is found to have descended, in many in- 
stances, unincumbered, to children's children. The exhibition of mutual 
respect and good- will is common: it is scarcely possible for even a 
stranger to pass along the highway without a friendly salutation ; and 
the Christian observer is forcibly reminded, of Boaz of old, who " came 
from Bethlehem and said unto the reapers, The Lord be with you : and 
they answered him, The Lord bless thee." It but remains here to add 
the wish that these immediate and more distant effects of faithful labor, 
seconded by the divine blessing, were retained and extended until the 
exhibition of fidelity and the bestowment of the blessing were coexten- 
sive with the Church, nay, with the world. 

The version into English of the following sermons, which was the re- 
sult of a suggestion of Rev. Dr. Afessler's, a successor of Domine Fre- 
linghuysen's in the original church of Baritan, combined with a desire 
that his own children and others who are numbered among the worthy 
author's descendants, might have the privilege of hearing the echo of 
that voice which once sounded so melodious in the ears of those who 
had been awakened to an appreciation of the truth, was undertaken in 
the hope that the same blessing which attended them when preached 



16 



BIO GRAPHICAL SKETCH. 



would again attend them when made the subject of perusal. While 
this expectation is primarily based upon a divine warrant, it rests, so 
far as the sermons themselves are concerned, not upon any adventitious 
qualities, but upon their character as faithful and forcible statements of 
the truth. They are sermons which are to be read not so much for in- 
tellectual gratification as for the higher purpose of spiritual improvement. 
The author observes, in one of his discourses, that he was unable to 
make his preparation without emotion: the translator is constrained to 
observe that he was not able to translate them without emotion, espe- 
cially in view of the riches of divine grace which they disclose. It is 
impossible that they should be attentively perused without emotions 
subservient to either the production or the furtherance of the work of 
grace in the soul. That they may be a more useful closet companion, 
they are furnished with a somewhat copious index, directing the atten- 
tion chiefly to their prominent doctrinal, practical, and experimental 
points. 

"While the author is select in his language, he seems intentionally to 
refrain from employing rhetorical ornament, as easily admitting of 
abuse: he intimates that, it wa3 his aim (after the example of other 
worthy preachers) to be more successful in reaching the heart by em- 
ploying the words of God himself; and that he desired to accommodate 
himself to the larger part of the community, for whom there is but 
little fascination in beauties of style. While these sermons are now 
committed to the religious public generally, with earnest commenda- 
tions and prayers, it is hoped that the churches of Jesus Christ in New- 
Jersey will especially feel the force of the inspired exhortation, " Re- 
member your rulers who have spoken unto you the words of God; 
whose faith follow, considering the end of their conversation, Jesus 
Christ, the same yesterday, to-day, and for ever." 

Wm. Demarest, 

"Bound Brook, March, 1856. 



CONTENTS. 



FIRST COLLECTION. 

PAGE 

Biographical Sketch, 

Recommendation, 

Author's Preface, 19 

• Sermon L — The poor and contrite God's temple, and accepted at 

Instable. (Isa. 66 : 2,) . . . . . . .25 

• Sermon EL — The acceptable commnnicant. (1 Cor. 11 : 29.) Be- 

ing an exposition of the 30th Lord's Day of the Heidelbergh 

Catechism, 51 

Sermon III. — The Church's duty to her members. (Matt. 16 : 19.) 
Being an exposition of the 31st Lord's Day of the Heidelbergh 
Catechism, 11 



- Sermon I. — The righteous scarcely saved. (1 Pet. 4 : 18,) . 99 

- Sermon II. — The miserable end of the ungodly. (1 Pet. 4 : 18.) 125 

SECOND COLLECTION. 

Author's Preface, 153 

Sermon I. — The sins of youth lamented and deprecated. (Ps. 

25 : T,) . . .155 

Sermon II. — The way of G-od with his people in the sanctuary. 

(Ps. 25 : 10,) 173 

Sermon III. — G-od's people ; signs and wonders. (Ps. Tl : 1,) . 189 
Sermon IV.— The man of sorrow. (Sam. 3:1,). . . .205 



18 



CONTENTS. 



PAGE 

Sermon - V. — The Lord's controversy with his people. (Hosea 
4 : 1, 2, 3,) 213 

Sermon YI. — The children of G-od by trials preserved from self- 
exaltation. (2 Cor. 12 : 7,) 229 

Sermon YII. — The believer's well-founded expectation of future 
glory. (2 Pet. 3 : 13,) 24*7 

Sermon YII. — The announcement of G-od's judgments upon the 
corrupt members of the Church. (Eev. 8 : 13,) . . .263 

Sermon. IX. — The soul seeking Jesus. (Jno. 20 : 11-18,) . 2? 3 

Sermon X. — The soul covenanting with God. (Josh. 24 : 22,) . 285 



THIRD COLLECTION. 

Summons to Repentance addressed to the Inhabitants op 

America, 29*7 

Author's Preface, 299 

Sermon L — The earthquake improved. (Rev. 16:1 8,) . .301 
Sermon II. — The earthquake improved. (Job. 9:6,) . . 319 



FOURTH COLLECTION. 

Preface, . . . . 339 

Dedication, 341 

Sermon I. — First Ebenezer or memorial of divine assistance. 

(1 Sam. 1 : 12,) 343 

Sermon H. — The duties of watchmen on the walls of Zion. (Ezek. 

3 : IT, 18, 19,) 363 

Sermon III.— Christ's bitter lamentation over the inhabitants of 

Jerusalem. (Matt. 23 : 3T,) • 385 

Sermon IY. — The Christian encouraged in the spiritual conflict. 

(Luke 22 : 31, 32,) ........ . 403 



Jfinst CoUtftifftt* 



THREE SERMONS. 

THE FIRST, ON ISA. 66 : 2. 

THE SECOND, EN" RELATION TO THOSE WHO AEE ENTITLED 
TO THE HOLT SUPPER, ON THE 30TH LORD'S DAT OF 
THE HEIDELBERGH CATECHISM. 

THE THIRD, ON THE USE OF THE KETS OF THE KINGDOM 
OF HEAVEN, FOUNDED ON THE 31 ST LORD'S DAT OF 
THE HEIDELBERGH CATECHISM. 

P BEACHED BY 

THEODORUS JACOBUS FRELINGHUYSEST, 

MINISTER OF THE REFORMED DUTCH CHURCH ON THE RARITAN. 

PUBLISHED BY SOME OF HIS FRIENDS. 

PRINTED AT NEW-TORK, BT WILLIAM BRADFORD, IN THE TEAR 

1721. 



TO THESE ABE ADDED 

TWO SERMONS ON 1 PETER 4 : 18, " IF THE RIGHTEOUS 
SCARCELY BE SAVED, WHERE SHALL THE UNGODLT AND 
THE SINNER APPEAR ?" 



PEINTED IN NEW-YORK, IN THE YEAR 1729. 



RECOMMENDATION 



BY THE REV. MESSES. FREEMAN AND BAETHOLF. 

We, the undersigned, ministers of the word of G-od, by virtue of the commission 
received from our respective Classes, and to prove ourselves faithful to the trust 
committed to us by our superiors ; namely, that in accordance with our office and 
bounden duty, we faithfully labor to promote the orthodox and scriptural doctrines 
of our Church, and oppose those which are contrary in their nature — we have, by 
request, attentively read, and with the utmost care examined, three learned, well- 
digested, and thrilling sermons, heretofore preached, and now for sufficient reasons 
published, by the reverend and learned, our brother in the ministry of the Gospel, 
Theodorus Jacobus Frelinghuysen, faithful minister of the Gospel in the Church of 
Jesus Christ at Earitan. 

The first sermon is upon Isaiah 66 : 2. 

The second sermon is upon the words of Paul, 1 Cor. 11 : 29, and the 30. Lord's 
Day, 81 and 82. Q. and A. of our Heidelbergh Catechism. 

The third sermon is upon the words of Christ, Matt 16 : 19, and the 81. Lord's 
Day, S3, 84, 85, Q. and A. 

We have also found the contents of the forementioned sermons highly sound and 
scriptural, and agreeing in the smallest particulars not only with the written word of 
God, but also with the teachings of our Heidelbergh Catechism, adopted as a rule of 
doctrine, as well as with the forms employed in our Dutch churches. We can not, 
therefore doubt, that all who hold the reformed faith in its purity ; all the pious and 
lovers of the truth as it is in Christ, will acquiesce in and readily accept this our 
recommendation. We also sincerely wish that the principles set forth in these ser- 
mons could and might, consistently with the peace and welfare of our churches, be 
put in practice by ourselves and all our ministers. 

Your servants in Christ, 

Gttilm. Bartholf, 
Beenardus Freeman. 



AUTHOR'S PREFACE. 



Impartial and truth-loving reader ; you may possibly inquire why, 
in an age so learned, and abounding in illustrious works, issued by 
learned and renowned men on the very subjects here treated of, I 
should give to the public the following discourses : be pleased, then, to 
know that I have been influenced by the following considerations. In 
the first place, I have for some time been solicited to it by several of 
my friends. I know not, however, whether this would have been a 
sufficient inducement, since I make no pretensions to superior skill in 
composition. The second, and principal reason then is, that necessity 
has compelled me : for if you be not a stranger in our New-Netherlands 
Jerusalem, you are aware that I have been slanderously charged as a 
schismatic, and a teacher of false doctrines. That I am thus accused is 
too manifest to require proof. You will allow that it were the duty of 
those who thus accuse me, to establish what they say, either by word 
of mouth or by pen ; but since hitherto, this has not been done, let no 
one imagine that it is here my intention to vindicate myself. The tri- 
fling stories, the notorious falsehoods, that are circulated concerning 
me, and are by some so greedily received, are not deserving of mention, 
much less of refutation. It is true, there is much said of my manner in 
relation to the Lord's Supper ; but that I teach nothing else concerning 
this ordinance, but what has in every age been taught by the Reformed 
Church, can, in the following discourses, be readily discerned by any 
impartial person. Since, now, the charges made against me are serious 
in their nature, and affect not my person, but my office; and that I may 
give no one reason to entertain suspicion in relation to the doctrines 
which I teach, I cheerfully permit these sermons to be published, and 
hesitate not to acknowledge them mine; being assured that I have 



24 



author's peeface. 



written nothing that is inconsistent with the rule of faith, and the gen- 
uine doctrines of the Reformed Church ; for I have followed the steps 
of numerous orthodox, faithful, and godly men, whose writings I have 
also employed, since I felt unable to make any improvement upon 
them. 

If you be sanctified through the truth, and understand the truth as it 
is in Christ, you will also know his voice, and follow him ; and maintain 
the truth in love. In fine, my desire and prayer is, that the Lord 
Jesus will come and cleanse and purify his Church ; and do good unto 
Zion, and build the walls of Jerusalem. 

I am, and remain your devoted servant in Cnrist, 

Theodorus Jacobus Erelinghuysen - . 
"Written a,t New-York, June 15, 1721. 



|)oot ani Contrite tagk 



* ; But to this man "will I look, even to him that is poor and of a con- 
trite spirit, and tremble th at my word.' 7 — Isaiah 66 : 2. 

Whex, of old, the prophet and judge Samuel was 
about to anoint one of the sons of Jesse, king of Israel, 
in place of Saul, he received from the Lord this salu- 
tary instruction, " Man looketh on the outward ap- 
pearance, but the Lord looketh on the heart." (1 Sam. 
16 : 7.) As he stood ready to pour forth the holy oil, 
the oldest son, Eliab, first presented himself; a young 
man of good proportions, elevated, stature and agree- 
able countenance ; so that Samuel was led to say : 
" This is he whom the Lord hath chosen as ruler of 
his people;" but the Lord said, ''Look not on his 
countenance, or on the height of his stature, for I have 
refused him ;" that is, -not chosen him king, but passed 
by him ; and assigned the reason, " Man looketh 
upon the outward appearance, but the Lord looketh 
upon the heart." He thus reproved in Samuel that 
frailty of our common nature, through which we are 
apt to be inordinately affected by the external aspect 



26 THE POOR AND CONTRITE GOD f S TEMPLE. 



of things, and lie declared to him his infallible judg- 
ment, which is regulated not by the outward and visi- 
ble appearance, but by the frame of our hearts ; by our 
courage, skill, zeal, patience, diligence, and fear of God. 
which in a special manner, have their abode in the 
heart. This is not only true of worldly offices and em- 
ployments, but of religion and the practice of true god- 
liness. Here, eminently,, the Lord looks not upon the 
outward appearance, but upon the heart ; and in that 
alone does he delight, Of those who draw near to him 
with the mouth, and honor him with the lips, while 
their hearts are far from him, he says: u In vain do 
they worship me." (Matt. 15 : 8, 9.) Him, who like the 
nominal and formal Christian, contents himself with 
the external performance, however diligent in the ob- 
servance of the institutions of religion, God regards as 
an idolater ; for the end of all his commandments is 
love out of a pure heart and a good conscience, and 
faith unfeigned, (1 Tim. 1:5;) in the absence of which, 
however precise an observer of the outward forms of 
godliness, man is an abomination to the Lord. Shall 
prayer be acceptable to God, it must be offered in spirit 
and in truth. (John 4 : 24.) Shall attendance at the 
Lord's table be pleasing to him and profitable to man, 
he must be adorned with the wedding garment of re- 
pentance, faith, and love ; for the Lord looks upon the 
heart. The outward performance of religious duties, 
without a suitable frame of mind, he hates ; but to 
these will he look : to the poor and contrite in spirit, 
and those who tremble at his word, as is said in the 
words of our text. 

The Lord here reproves the Jews for their idolatrous 



THE POOE AND CONTRITE GOD^S TEMPLE. 27 

attachment to the visible temple: (v. 1.) "The 
heaven is my throne, the earth is my footstool : where 
is the house that ye build unto me, and where is the 
place of my rest ?" in which he teaches that under the 
New Testament he would no longer have a fixed 
throne or footstool as formerly, when he exhibited 
himself between the cherubim above the ark, as if 
upon a throne, and made the temple upon Mount Zion 
at Jerusalem, in the land of Canaan, his footstool ; but 
that forsaking the earthly sanctuary, he would have no 
throne but heaven and the whole earth as his foot- 
stool ; and that it would then be impossible to select a 
place in which to build him a house, as the place of his 
rest, as under the Old Testament. The Lord assigns 
the reason, " For all those things hath mine hand 
made and all those things have been," (v. 2 ;) where- 
upon he shows who are his acceptable worshippers ; as 
if he had said, 1 But wilt thou know to whom I will 
look as to a house and place of rest, in whom under the 
New Testament I will dwell as in a spiritual temple ? 
It is to such as are spiritually poor and contrite, and 
who tremble at my word.' 

I. The objects or persons who here come under no- 
tice ; who are characterized in a three-fold manner, as, 
1. "poor," 2. "of a contrite spirit," 3. "that tremble 
at his word." 

II. The promise made to them: "To these will I 
look." 

I. The poor, according to the force of the original 
word, ham, are such as are humble, distressed, meek ; 



28 THE POOE AND CONTKITE GOL^S TEMPLE* 



that word being derived from a root which, among 
other things, signifies to be humbled, to be oppressed ; 
and hence it is not unfitly employed to express that de- 
jected and sorrowful state of mind, by which the Lord's 
people are frequently marked, in consequence either of 
temporal afflictions or a sense of sin and divine judg- 
ments. It thus corresponds in signification with the 
word " meek." We accordingly find the poor and meek 
associated, Is. 11 : 4: " But with righteousness shall he 
judge the poor and reprove with equity for the meek 
of the earth." An epithet this, eminently appropriate 
to the people of God ; for believers are poor, inasmuch 
as they are humble, not puffed up, but little and mean 
in their own estimation, humble in countenance, carri- 
age, attire, words, disposition, and in their outward 
converse. But, above all, like David, are they humble 
in the frame of their souls: 2 Sam. 6 : 22, "And I 
will be yet more vile than thus, and will be base in 
mine own sight ;" and again, Ps. 131 : 1: " Lord, my 
heart is not haughty, nor mine eyes lofty ; neither do 
I exercise myself in great matters, or in things too high 
for me." Do they direct their attention to God? they 
are led to exclaim with Job, " Behold I am vile ! what 
shall I answer thee? I will lay my hand upon my 
mouth." (Job 40 : 4.) Do they turn their attention to 
themselves? a sense of their spiritual helplessness and j 
need causes them, ceasing all glorying in themselves, in 
their emptiness to betake themselves to the fullness of 
Jesus. But the people of the Lord are also properly 
termed meek, by reason of that humble and gentle 
frame of soul which is to be found in believers, as a 
fruit of the Spirit of God ; for the fruit of the Spirit is 



THE POOR AND COjSTTEITE GOD'S TEMPLE. 29 

also "meekness." (Gal. 5 : 28.) This they exhibit in 
friendly and quiet intercourse with, their fellow-rnen, 
without yielding to anger and revenge ; in a teachable 
and obedient temper in relation to the commandments 
of the Lord ; in the patient endurance of reproach and 
injuries, of adversities and afflictions. 

It is for this reason that the word poor, is used as 
synonymous with the word meek ; for "what is denomi- 
nated poor, Zech. 9 : 9, is expressed by the word meek 
in Matt. 21 : 5 : an evidence that the two frames in 
question, are correspondent. 

Believers are denominated the poor, because afflicted 
and called to struggle with numerous troubles and 
calamities ; sometimes with such as relate to the mind, 
which inwardly distress them and make them exceed- 
ingly poor in spirit ; sometimes with such as relate to 
the body and affect them outwardly ; especially, the 
persecution and malice of their enemies. Hence it is 
said, Zeph. 3 : 12, "I will also leave in the midst of 
thee an afflicted and poor people." Those, also, 
among the Jews, who should believe in Christ, are de- 
nominated " the poor of the flock." (Zech. 11 : 11.) The 
afflictions and poverty of believers are spoken of in con- 
nection, Eev. 2 : 9. This is their lot. (John. 16 : 83 ; 
Acts. 14 : 22.) This was clearly to be seen in the first 
ages of Christianity. Into what depths of poverty and 
affliction were believers plunged, by numerous perse- 
cutions ! 

All these things are found in one who is really poor. 
Poverty in general, is a destitution of such things as 
are needed by man for his subsistence; so that the 
poor are, in general, such as lack the necessaries of 



30 THE POOE AND CONTKITE GOD'S TEMPLE. 



life; as food, meat and drink, and raiment by which 
the body is shielded against the discomforts of the sea- 
sons — cold, heat, rain ; and wind ; and with anguish, dis- 
tress, and concern are compelled to seek their livelihood 
at other's doors. This is a sad condition, and accord- 
ingly David prayed that the children of his enemies, 1 
who rendered him evil for good, might be " continually 
vagabonds, and beg and seek their bread out of their 
desolate places." Poverty is two-fold, corporeal and 
spiritual. The former is not here excluded ; since the 
two are frequently associated. Believers are often poor 
as to this world. It has not always been their lot to 
have many worldly possessions, since there are other 
and better treasures in reserve for them. Thus pover- 
ty and need are frequently their portion. Eiches are, 
frequently, a hindrance in following Jesus; not only 
because the heart is, usually, too much set upon them, 
and cleaves so tenaciously to them, but because they 
create such great reluctance when it is necessary, with 
Moses, to prefer the reproach, of Christ to the treasures 
of Egypt. When, with the rich young man, many are 
called to count these things loss and dross, for the ex- 
cellency of Christ, they go away sorrowful. It was for 
this reason that Jesus uttered that hard saying which is 
recorded, Matt. 19 : 28, 24, " Verily I say unto you, 
that a rich man shall hardly enter into the kingdom of 
heaven ;" and again : " I say unto you, it is easier for a 
camel to go through the eye of a needle, than for a rich 
man to enter into the kingdom of God." We accord- 
ingly see that many of those who have embraced the 
gospel of Jesus, are poor. This is taught by James 
2:5: " Hath not Grod chosen the poor of this world 



THE POOH AND CONTRITE GOD'S TEMPLE. 3l 



rich, in faith, and heirs of the kingdom which, he hath 
promised to them that love him V 9 and the people of 
Christ are frequently obscure and lowly in their world- 
ly condition. It was therefore foretold that he would 
turn his hands upon the little ones. (Zeck 13 : 7.) Paul 
also emphatically declares the same thing, 1 Cor. 1 : 26 
-28. It was fishermen and, for the most part, ob- 
scure persons, who were at first converted to Christ. 
It was the multitude and the common people who ad- 
hered to him, (John 7 : 40, 41 ;) and subsequently it was 
chiefly poor and obscure persons from among J ews and 
Gentiles, who could readily leave their worldly posses- 
sions and stations, who became the followers of Jesus 
in the Gospel. We hence find, that the heathen up- 
braided the early Christians with their poverty and ob- 
scurity; as for example, Qecilius, who denominates 
them the dregs and refuse of the people ; the most and 
best of whom were a poor, beggarly, and starving race, 
having neither riches nor reputation to secure for them- 
selves a standing in society. Herein, however, he ex- 
ceeds the limits of truth ; for when the boundaries of 
Christianity were somewhat enlarged and its professors 
increased in number, there were many of the great and 
rich to be found among them. There is, notwithstand- 
ing, much truth in it ; and believers are for the most 
part poor and obscure as to this world ; though not to 
the dishonor of th.e GospeL 

But since worldly poverty is not here the principal 
subject of discourse, we shall not further enlarge upon 
it, but pass to the consideration of spiritual poverty ; 
and, indeed, all believers are truly poor in spirit ; and 
must be such in order to be the objects of divine favor. 



82 THE POOR AND CONTKITE GOD 7 S TEMPLE 1 . 

Thus the Saviour characterizes them, Matt. 5:3: 
lL Blessed are the poor in spirit ; for theirs is the king- 
dom of heaven." The spiritually poor are then not 
only such as are destitute of all spiritual blessings ; for 
such is the case with all men by nature. It is true, 
God created man good and upright, after his own im- 
age ; so that he was rich in God, in knowledge, love, and 
glory, and abounded in spiritual blessings. But this 
state was not of long continuance : he sinned and was 
thus despoiled of that divine image — that costly pearl 
— those great treasures : he was divested of his spiritual 
garments — he was deprived of his inestimable riches. 
Hence we are all poor, and destitute of spiritual bless- 
ings, and without hope of eternal life ; for we have all 
sinned and come short of the glory of God, (Eom. 3 : 23 ;) 
are darkened in understanding, alienated from the life 
of God. (Eph. 4 : 18.) By sin, all men have been 
plunged into an abyss of misery — into a state of fearful 
and overwhelming destitution. But although all men 
are thus poor, all are yet not poor in spirit ; for the 
greater part, (like drunkards,) imagine themselves rich, 
and increased with goods, and in need of nothing. The 
poor now under consideration, are therefore such as 
have a knowledge of their spiritual need — as see, and 
are sensible of it. They are : 

1. Such as have a lively, convincing apprehension 
of their spiritual need, sinfulness, ill-desert, and impo- 
tence; and are thus rendered sensible of their lost, 
damnable state, and of their inability to achieve their 
own deliverance ; so that with David they can say : 
" Behold, I was shapen in iniquity, and in sin did my 
mother conceive me." (Ps. 51 : 5.) 



THE POOE JlSD COXTEITE GODS TEMPLE. 



33 



2. Such, as are. hence, also lowly and humble in their 
disposition and conduct, having low thoughts of them- 
selves ; (as those who are really poor always have ;) 
not regarding themselves as aught, lout as destitute of 
ail that is good ; like the publican, Luke 18. 

3. Such as, by these means driven out of themselves, 
become humble suppliants at the throne of grace — full 
of desire to be filled out of the fullness of Jesus ; as 
that poor one by the wayside, who exclaimed, Lord 
J esus have mercy on me. Are they poor as to the 
body ? they bear their poverty with patience and cheer- 
fulness, and esteem it more highly than the treasures 
of this world ; they are content with what they have ; 
and the remainder, they, with humble confidence, ex- 
pect from God, that father of lights, from whom all 
good and all perfect gifts come. (James 1 : 17.) Are 
they possessed of an abundance of earthly blessings, 
(which may be found associated with spiritual poverty,) 
they trust not in uncertain riches ; to do good and 
communicate they forget not. It is for these reasons, 
that the people of Jesus — the objects of divine favor, 
are denominated poor. These are the poor, to whom 
Jesus referred in his message to John the Baptist : "To 
the poor the gospel is preached," (Matt. 11 : 5 ;) and 
whom he specified as the object of his evangelical com- 
mission, saying. He hath sent me to preach the gos- 
pel to the poor." (Luke 4 : 18.) 

Those who are thus poor and destitute, must also 
necessarily be concerned respecting it, and have a pain- 
ful sense of it ; on which account the prophet adds, " of 
a contrite spirit." By the spirit we must understand 
the rational, immortal soul of man, by which he under- 



84 THE POOH AJSFD CONTRITE GOD 5 S TEMPLE, 



stands, wills, and judges, in its operations and inward 
state ; or it is that habit and frame and those exercises 
— those affections and motions which have their seat in 
the soul, also denominated the mind. The original 
word translated, contrite, signifies to strike, beat, crush, 
and is equivalent in meaning to that translated, to 
bruise, Ps. 90 : 8, and to be broken, or ground and re- 
duced to powder, Is. 19 : 10. It hence appears, that 
it is here to be taken in a figurative sense ; for the soul, 
being spiritual, can not properly be smitten and broken. 
The mode of expression is derived from hard substances, 
which must be struck with force in order to be broken. 
This, applied to the soul, conveys the idea, that previ- 
ously they were elated, proud, and hard and inflexible 
as adamant ; as is also said, Zech. 7 : 12. The contrite 
in spirit then, are those who lay aside all pride, haugh- 
tiness, and ideas of inherent worthiness, and humble 
themselves deeply before the Lord; and confess and 
acknowledge themselves to be dust and ashes, unwor- 
thy of the least favor, with heart-felt sorrow for their 
sins, and desires after mercy. In*a contrite spirit are 
found : 

1. A deep sense and clear perception of sin, by which 
the sinner is convinced of his miserable and condemned 
state, his unworthiness and manifold sins and helpless- 
ness ; so that his sins are to him as a heavy burden 
weighing him down. Thus the heart becomes sensi- 
tive, tender, and dejected, in view of the curse of the 
law, and the wrath of God against sin. The hammer 
of God's law smites the soul ; and thus, the word of 
God becomes as a fire and a hammer, by which the 
stony heart is broken in pieces. (Jer. 23 : 29.) Hence 



THE POOR AND CONTRITE GOD'S TEMPLE. 35 



arises a sense of sin, as a heavy burden, too heavy to 
be borne, so that with David he is compelled to say, 
' i 0 Lord ! rebuke me not in thy wrath ; neither chas- 
ten me in thy hot displeasure ; for thine arrows stick 
fast in me, and thy handpresseth me sore. 7 ' (Ps. 38 : 1, 2.) 

2. Heart-felt disquietude and sadness, on account of 
the sins which have been committed, together with re- 
gret, not so much on account of the punishment, as of 
the hatefulness of sin, as it is in itself ; by which so 
gracious a God has been displeased, and one so good 
and holy, dishonored; by which the sinner is with 
Ezra, 9 : 6, filled with shame, and like the publican, 
Luke 18 : 13, dares not lift up his eyes unto heaven ; 
and tears run down from his eyes, and saturate, as it 
were, his heart. This is that godly sorrow of which 
Paul speaks, 2 Cor. 7 : 10, proceeding from hatred of 
sin, and love to God and virtue, and working repent- 
ance unto salvation not to be repented of: thus saith 
the Church, " Mine eyes do fail with tears, my bowels 
are troubled," (Lam. 2 : 11.) 

3. An open and free confession of sin, in all its cir- 
cumstances and aggravations ; with accusation, condem- 
nation, and abhorrence of self : thus said Job, 42 : 6, 
" Wherefore I abhor myself, and repent in dust and 
ashes," Such confession of a contrite heart we have in 
David, Ps. 51 : 32 : 5 ; and in the prodigal son, Luke 
15 : 10, 19. 

4. Inward dejection, through which the sinner is ren- 
dered entirely hopeless, and at a loss in himself, seeing 
naught but guilt and helplessness, and hence unavoida- 
ble destruction, like the prodigal son : u I perish with 
hunger." (Luke 15 : 17.) Thus were those penitent 



36 THE POOR AND CONTRITE GOD 7 S TEMPLE. 



Jews affected, who said : " Men and brethren, what 
shall we do ?" 

5. Cordial solicitude respecting a way of deliverance. 
By reason of a sense of the greatness of his sins, he 
knows not whither to look or turn ; but, notwith- 
standing, places his dependence upon the grace which 
God can exercise through, his Son. Hence, the contrite 
in spirit flees from the curse of the law to the Gospel ; 
pants, and longs after grace and forgiveness, saying, 
How shall I become a partaker of pardon and recon- 
ciliation ? How shall I obtain deliverance ? Oh ! that I 
were possessed of spiritual life ! He hungers, thirsts, 
and pants after the refreshing water brooks. The soul 
thirsts after the righteousness of Christ, as a thirstjr 
land in the heat of summer. (Ps. 143 : 6.) Thus he is 
driven out of himself, to the sovereign grace of God in 
Christ, for reconciliation, pardon, sanctification, and sal- 
vation. How graphically and sententiously is this re- 
presented in the penitent publican, Luke 18 : 13, who 
was, indeed, sorry and ashamed on account of his sins, 
and contrite in spirit, (for he stood afar off, and would 
not even lift up his eyes unto heaven, but smote upon 
his breast,) yet, notwithstanding, cried to God, "Be 
merciful to me a sinner," that is, " Be reconciled to me 
through the sacrifice of thy Son." We have, also, an 
example of a contrite spirit, in the woman spoken of, 
Luke 7 : 37, 38. 

Since contrition of spirit also imports a heart broken, 
pliable, tender, feeling, lowly, humble, and affected by 
deep reverence for the high and everywhere present 
majesty of God, therefore, those who are contrite in 
spirit, are also such as tremble at the word of God. 



THE POOR AKD COXTBITE GOD'S TEMPLE. 37 



" And treinbleth at my word." There is a sinful, 
slavish fear and trembling found in the ungodly, who, 
hearing of the curses and punishment to which they 
are exposed, are filled with exceeding great terror, and 
fear of hell, which may produce in them for a time, a 
feigned repentance, as in Saul, 1 Sam. 26 : 21. Such 
was also the effect upon king Belshazzar, when he saw 
the hand recording his doom upon the wall ; as we 
read, Dan. 5 : 6. When Felix heard Paul reason of 
the judgment, he trembled. (Acts 24 : 25.) Such 
trembling, however, is not here to be understood ; but 
this trembling at the word of God, is found in those 
who are of a contrite spirit, who are affected with holy 
and reverent emotions in view of the majesty and su- 
premacy of God, and an earnest desire not to displease 
him, so that they fear and tremble at his command- 
ments, and receive, and submit themselves to them, 
with filial fear. This trembling is therefore none other 
than an humble estimation of themselves, associated 
with profound reverence for the high majesty of God ; 
as we read, Hos. 10 : 11 : thus saith Job also, 37 : 1. 
To tremble at the word of God is then : 

1. To entertain lively esteem, and profound rever- 
ence for the word of God, as being the word of the liv- 
ing God, and a word which is quick and powerful, 
(Heb. 4 : 12 ;) to bear upon the mind a deep impression 
of the promises, threatenings, and commandments of 
the Gospel ; to be much occupied with it, and highly 
to value it. 

2. To take pleasure and satisfaction in it, and to 
glory in it, as a word worthy of all acceptation, with 
David, Ps. 19 : 11 ; 139 : 17. 



38 THE POOR AND CONTRITE GOD'S TEMPLE. 

3. To hear the word with, delight ; to be not slow, 
but swift and ready to hear. (Heb. 5 : 11 ; James 
1 : 19.) 

4. To dwell in meditation upon the word, (Ps. 1:2;) 
to read, to search, attentively to consider it, earnestly 
to labor to penetrate into its true meaning, (John 5 : 39,) 
as those of Berea, Acts 17 : 11 ; to search for it as for 
hid treasures. 

5. To cherish the word in the heart, to imprint it 
upon it ; so that it can net be effaced ; to be continu- 
ally engaged with it, and thus, with Mary, to keep all 
the words of the Lord in the heart. Thus David says 
of himself, Ps. 119 : 11, " Thy word have I hid, etc." 

6. Not only to know and understand the truths 
therein revealed, but to receive them with love, with 
humility, and renunciation of our own wisdom — to re- 
pose in the infallible testimony of God, and thus, from 
the heart to obey that form of doctrine into which we 
have been delivered. (Kom. 6 : 17.) 

7. A heart-felt solicitude and care not to sin against 
the word, whether, by not unreservedly and universal- 
ly confessing its truths, or, by deviating from the path 
of righteousness, which the word of God prescribes : 
thus David said, " I have not departed from thy judg- 
ments ; for thou hast taught me." (Ps. 119 : 102.) 

8. To tremble at the word of God is, also, to fear the 
commandments of God, and to keep them ; to compare 
our walk and conversation with them, and to regulate 
ourselves by them, (Gal. 6:16;) and thus, to work out 
our salvation with fear and trembling, (Phil. 2 : 2 ;) for 
this trembling is associated with diligence and care to 
do what is acceptable to God, which can not be done, 



THE POOR AM) CONTRITE GOD ? S TEMPLE. 89 

except by the keeping of his commandments. (Eccl. 
12 : 13.) This was David's prayer. (Ps. 119 : 35.) 

9. And lastly : it is to tremble at the threatenings, 
punishments j and judgments that are recorded in the 
word ; and in proportion to the knowledge of our ill 
desert, to fear the chastising hand of God : thus it was 
with David: Ps. 119 : 120 : " My flesh trembleth for 
fear of thee ; and I am afraid of thy judgments ;" and 
this is spoken of as the proper effect of the dreadful- 
ness of divine wrath, Ps. 2 : 11, 12. Such is the frame 
of the people of the Lord, and these are the persons 
here spoken of, and to these is an illustrious promise 
made ; the Lord will "look to" them. 

II. " But to this man will I look." As the Lord 
God is a spirit, and without bodily members, it is in a 
figurative sense that seeing is ascribed to him. To the 
poor, contrite in spirit, and those who tremble at God's 
word, the Lord will look, that is : 

1. He will be gracious and favorable to them ; for 
since they &re poor, destitute of all things, and of a con- 
trite spirit, they are proper objects of his favor. Such 
a frame of mind is acceptable to him. (Ps. 51 : 19.) And 
as by looking here ascribed to the Lord, his gracious 
omniscience is signified, so it is certain that he looks to 
them; for 

2. He knows them in an especial manner by name. 
(2 Tim. 2 : 19.) He has known them from eternity ac- 
cording to the purpose of his grace, and now knows 
them as the objects of his favor; he is intimately ac- 
quainted with what they do, and leave undone ; he 
knows their uprightness, their secret devotion, their 



40 THE POOR AND CONTRITE GOD'S TEMPLE. 

prayers, supplications, and wrestlings, their sighing, 
and crying, their reading and meditating upon the 
word of Grod — in a word, their godly walk. He sees 
and knows their striving against sin, their sadness and 
sorrow on account of sin, the absence of God, and other 
troubles of soul. (Ps. 88 : 10.) He knows their bodily 
wants, their adversities, trials, and afflictions. "The 
Lord looks to them," that is : 

3. He provides for them, and sustains them, with 
all that they need — with spiritual and corporeal bless- 
ings ; and suffers them to want naught, requisite for 
life or godliness. This care extends over them as to 
body and soul, both in prosperity and adversity. " They 
are graven on the palms of his hands." (Is. 49 : 16.) 
" He looks to them," that is : 

4. He loves them with a love of complacency ; for as 
a father pitieth his children so he pities them that fear 
him, (Ps. 103 : 13 ;) and they are his special property ; 
he will therefore spare them, as a man spareth his son 
that serveth him. (Mai. 3 : 17.) But in particular, " the 
Lord looks to them," when 

5. He grants them a sensible experience of his loving 
kindness, so that they taste that the Lord is good — 
when he speaks peace to them and powerfully impress- 
es upon their minds these or similar words: " Thou 
art mine ;" "I have loved thee with an everlasting love, 
therefore with loving kindness have I drawn thee," 
(Jer. 31 : 3 ;) " I know thee by name, and thou hast also 
found grace in my sight," (Ex. 33 : 12 ;) " Thy sins are 
forgiven thee," (Mark. 2:5;) " Thou art an heir of 
eternal life ;" by which their souls are filled with light 
and strength, and they experience a sweet composure, 



THE POOR AND CONTRITE GOD^S TEMPLE. 41 



delightful satisfaction, quickening joy, and thus become 
intoxicated with love, and feel in themselves the be- 
ginnings of eternal life. Thus " the love of God is shed 
abroad in their hearts," assuring them that their "hope 
shall not make them ashamed." (Eom. 5 : 5.) This was 
the desire of David, Ps. 35 : 3 ; this was David's expe- 
rience when he said, " Thou hast put gladness in my 
heart, more than in the time that their corn and their 
wine increased," (Ps. 4:7;) this causes to exult and say 
with Isaiah, 61 : 10, "I will greatly rejoice in the 
Lord, my soul shall be joyful in my God ; for he hath 
clothed me with the garments of salvation, he hath 
covered me with the robe of righteousness." This is 
the inward witness of the spirit of God, by which assur- 
ance is imparted to the people of God : " The spirit it- 
self beareth witness with our spirit, that we are the 
children of God." (Rom. 8 : 16.) 

6. And lastly: "To these the Lord will look," be- 
cause he will dwell in them as in a spiritual temple, 
and be present with them in a peculiar manner ; for 
they are united to him — there is a mutual familiarity 
between God and them — they walk with God, and God 
with them. He dwells in them by the gracious and 
powerful operations of his Spirit ; for the Spirit is and 
dwells in them. (John 14 : 17.) Thus they are led, com- 
forted, and strengthened ; so that they are temples of 
God, in which he dwells, according to his promise. 
This gracious presence of God, so quickening to their 
souls, is to them delightful beyond expression, and was 
therefore so greatly desired by David. Ps. 63 : 2. 

This is the testimony, throughout, of the word of 
God— that he will be gracious and favorable to the 



42 THE POOE AND CONTRITE GOD'S TEMPLE. 

poor, the broken in heart, and contrite in spirit ; and 
no wonder ; for such frame is highly acceptable to him. 
(Ps. 51 : 19.) This is to be seen in the case of the sinful 
woman, Luke 7 ; the prodigal son, Luke 15 ; and the 
publican, Luke 18 : 13. Such frame God demands, 
and loves. (Joel 2 : 12, 13.) God himself is the author 
and efficient cause of a contrite spirit. (Ezek. 36 : 26.) 
A contrite spirit forsakes and denies itself for the glory 
of God. For this purpose the Saviour came unto the 
world. (Isa. 61 : 1, 2 ; Matt. 11 : 28.) Hence he pro- 
nounces them blessed. (Matt. 5.) 

We hence see, worthy hearers, that those who are in 
covenant with God — the people of Christ — believers — 
heirs of salvation, are altogether different in the state 
of their souls, from what is generally supposed. The 
promises of God's favor and grace are made to such as 
are in a low, humble, and despicable state in the world, 
and have externally very little to attract notice ; for 
they are spiritually poor, contrite in spirit, trembling 
at the word of God ; humble, bruised and broken in 
heart, (Is. 57 : 15 ;) mourners, and of a sad spirit, (61 : 1, 
2, 3 ;) poor and needy: (41 : 17,) " The poor and needy 
seek water," (water of life,) "but there is none ;" (they 
can not find it in themselves, or others ;) " their souls 
fail for thirst ;" those who " can not keep alive their 
own souls," (Ps. 22 : 27 ;) are destitute: (Ps. 102 : 17,) 
" He will regard the prayer of the destitute, and not 
despise their prayer." " Comfort ye, comfort ye, my 
people." (Is. 40 : L) This presupposes sorrow, inward 
conflict, and temptation. They are set forth under the 
figure of a bruised reed, as those who are bowed down, 



THE POOH AND CONTRITE GOD'S TEMPLE. 43 

broken, and crushed to pieces ; and as a smoking wick, 
to represent tliem as in a state of darkness — without 
muck light of joy and gladness ; as those who are " af- 
flicted, tossed, with tempest, and not comforted." (Is. 
54 : 11.) Behold, these are those, who are in covenant 
with God — the people of Christ — heirs of salvation, 
whom Christ declares blessed, Matt. 5. Those only 
who are such in character, are at liberty to appear at 
the table of the Lord ; as the form itself shows ; for 
after it is said that those of ungodly and scandalous 
lives should abstain, it is observed, "but this is not 
designed to deject the contrite hearts of the faithful ;" 
consequently, it is the poor and contrite in spirit, "who 
tremble at the word," to whom the Lord looks; who 
may partake of the sacred meal. Each one will now 
be compelled to admit, that those who do not bear this 
character — who are not poor and contrite in spirit, and 
who do not tremble at the word of God, are not in 
covenant with God, and therefore may not appear at 
the table of the Lord, unless they would bring down 
judgment on themselves. It is therefore necessary that 
we examine, whether we be possessed of this frame ; 
and, especially, is this now the duty of you, who pro- 
pose to observe the ordinance of the Lord's Supper. 
This is the express command of God. (1 Cor. 11 : 28.) 

What think ye my hearers ? are ye poor, contrite in 
spirit, and those who tremble at the word of God ? If 
you have given your earnest attention, you have been 
able to learn how it is with you in this respect. Calm- 
ly ask yourselves in the presence of the all-seeing God: 

1. Am I spiritually poor ? Have I a sensible know- 
ledge of my sad and condemned state ? Do I feel that 



44 THE POOE AND CONTKITE GOD'S TEMPLE. 

in myself I am so guilty, impure, and evil — so alienated 
from God, and the life of God — so wretched, poor, 
miserable, blind, naked, and unable to deliver myself, 
or do aught towards my deliverance, that I must perish 
if I remain thus ? 

2. Have I through a sense of my spiritual need, and 
desperate state, become distressed, concerned, and at a 
loss ? Do I accuse, condemn, and loathe myself? Am 
I anxious to know how I may be delivered from so sad 
a condition ? Are my spiritual need and misery the 
grand cause of my lamentation and grief? and is the 
language of my soul, what shall become of me ? Ah ! 
miserable creature ! How poor, blind, unbelieving ! 
how destitute of sensibility and affection ! Truly, un- 
less Gk>d have mercy on me, unless I obtain part in the 
atonement of Jesus, and become truly sanctified, I must 
become eternally miserable ! It is proper to the poor 
to complain, or in the language of Solomon, to use en- 
treaties. (Prov. 18 : 23.) The heart of him who is poor 
and needy " is wounded within him." (Ps. 109 : 22.) 

3. Am I contrite in spirit through a painful sense of 
sin? Do my sins oppress me? Are they burden- 
some ? Do I experience in my inmost soul sorrow for 
sin, proceeding from love to God and true excellence, 
and from hatred and aversion to sin, in its shamefulness, 
loathsomeness, and deformity ; and because committed 
against so holy, good, and righteous a God ; together 
with a purpose of heart henceforth to live according to 
the will of God ? Oh ! how distressed, straitened in 
spirit, and dejected, are those who have obtained a pro- 
per sight and sense of their sins, multiplied transgres- 
sions, and spiritual need ! 



THE POOR AND CONTRITE GOD'S TEiXPLE. 45 

4. It is natural to the poor to endeavor to obtain a 
supply of their wants, and to seek means suited to that 
end. You should therefore inquire whether knowing 
and feeling your need, you have become desirous of the 
holy Jesus, so that you craye naught, long for naught, 
but to be enriched through Jesus Christ, with spiritual 
blessings — with knowledge, faith, love, and holiness, 
that you may live to the glory of God — whether the 
chief thing for which you look and long, and for which 
you most labor, is indeed, the blissful fullness and riches 
which are in Jesus ; and whether all the means of 
grace, as the hearing and reading of the word of God, 
and prayer, are used by you to this end ; that in and 
through them, your spiritual need may be supplied, and 
especially, that you may become truly sanctified. 

5. Ask yourself also, do I find within me a tremb- 
ling at the word of God, so that I have high reverence 
for it ? Do I take delight in searching it, and meditat- 
ing upon it ? Have I an earnest solicitude not to sin 
against it ? and do I desire to regulate my life in ac- 
cordance with it ? Having proposed to yourself these 
inquiries, and being convinced that such is not your 
experience — that you are not poor, contrite in spirit, 
and do not tremble at the word of God — that you are 
not thus deeply and painfully affected by your sins, 
condemned state, and helplessness, judge, I pray you, 
whether you can rightfully conclude that you are in 
covenant with God. Most certainly not : if these things 
be not found in you, suffer not yourself to be persuaded 
by Satan, and your own deceitful heart, that you may, 
notwithstanding, approach the Lord's table. Will the 
Lord look to the poor, contrite in spirit, and those who 



46 THE POOR, AND CONTRITE GOD J S TEMPLE. 



tremble at his word ? then will lie not look to those 
who are not such ; nor be favorable to them, Surely, 
you have not this frame of mind ; you are not in cove- 
nant with God ; you have no right to the sacraments — 
you who go on your way at ease, without inward con- 
cern respecting the state of your souls ; you ignorant 
ones, in relation to the mysteries of the Gospel and the 
institution and import of the Lord's supper ; you who 
are not heartily humbled on account of your sins, but 
can live contentedly without seeking reconciliation 
through Christ, and who have no desire after a sense 
of pardoned sin, comfort, sanctification, and assurance 
of salvation ; you, who with those of Laodicea, are 
spiritually rich in your own eyes, and imagine that 
you have need of nothing, (Eev.3 : 17;) you, who have 
never had a clear view and lively sense, have not been 
dejected and despondent on account of sin and helpless- 
ness, and have never been at a loss in yourselves on 
account of them ; you that are strangers to the exercise 
and acts of faith, and are not found choosing. Christ as 
surety, longing after and looking for him, pursuing him 
with prayers and supplications, and receiving him for 
justification and sanctification ; you, who are not 
marked by profound reverence for, and trembling at 
the word of God — you all, I say, of whom these things 
are true, are not in covenant with God, but unconvert- 
ed ; and therefore, we most solemnly warn you, that 
you presume not to appear at the table of the Lord ; 
for you have no part in Christ and his benefits — the 
Lord's supper is not for you. But if, notwithstanding, 
you approach, we declare to you that you will incur a 
heavy judgment, and make yourselves guilty of the 



THE POOR AND CONTRITE GOD f S TEMPLE, 47 



body of the Lord — the most dreadful of all sins that 
can be imagined. 

I know, indeed, that yon will be unwilling to be- 
lieve that you have, no right to come to the Lord's 
table, although you clearly perceive that you are not 
of the number of the poor, contrite in spirit, and such 
as tremble at the word of God ; but, I also know, (you 
may believe it or not,) that according to the word of 
God, you have no right ; and that if you do, you will 
seal your condemnation. Oh t that you saw how neces- 
sary is such frame of mind I — that no one can be found 
in favor with God, unless he be poor, and contrite in 
spirit. Seek then, after this frame : 

1. Labor to be fully convinced that the only riches 
of the soul are found in communion with God and the 
Lord Jesus, that thus you may become small and empty 
in yourselves. 

2. Learn to entertain an humble opinion of all that 
is your own ; to hold your own righteousness and ca- 
pacity for that which is good in no esteem ; and much 
to aggravate your sins and helplessness in your own 
estimation: seek to obtain a knowledge of your spiritual 
need. 

3. Contemplate yourself much in the light of the 
holy majesty of God, and thus you will become poor ? 
contrite, and trembling, like Job, 42 : 5, 6, and Isaiah 
6 : 5. 

4. Seek to acquire deep reverence for the word of 
God. 

Those, on the contrary, who are poor, contrite in 
spirit, and who tremble at the word of God, may ap- 
proach the holy table — those : 



48 THE POOR AM) CONTRITE GOD^S TEMPLE. 

1. Vfho realize themselves wholly lost ; feel their 
sins a burden ; are filled with sorrow, shame, and re- 
gret on account of them, and therefore desire an inter- 
est in Christ, that through him they may obtain for- 
giveness, and also sanctification ; that they may live 
holily and unblamably. 

2. "Who, under a realizing sense of their entire misery 
and need, betake themselves for refuge to Jesus — look 
for, long after, and call upon him — yield themselves 
unto him, receive him, to be j astified by his blood, and 
sanctified by his spirit. 

8. "Who are conscious of hatred and aversion to sin, 
sorrow when they sin, and a constant rising from their 
falls, and having recourse to the blood of Jesus for re- 
conciliation, and desire and delight to live in a manner 
well pleasing to the Lord, according to his command- 
ments ; such, I say, as truly experience these things, 
and only such, may and must partake of the Lord's 
supper. 

But to appear profitably at the Lord's table, we 
should previously make careful preparation ; for each 
one will be narrowly inspected, that it may be seen 
whether he have on a wedding garment, that is, whe- 
ther he appear in a suitable frame of mind. This is a 
work of extraordinary importance. It is also solemnly 
commanded. In order to such preparation there is re- 
quired an adorning. Is it our design to appear at a 
marriage, we carefully adorn ourselves ; much more 
should this be done, when we are about to appear at 
the Lord's table. The guest without a wedding gar- 
ment was readily detected and cast out. (Matt. 22 : 11.) 

To this adorning, it appertains that we be found in 



THE POOR AND CONTRITE GOD'S TEMPLE. 49 



a condition to be the objects of sovereign grace — that 
we view ourselves in our nothingness and sinfulness, 
that we may be rendered small in our own esteem ; for 
such are proper objects of divine favor — that we medi- 
tate upon and be sensible of our unworthiness, saying 
in our hearts, "Who am I unworthy one, that the Lord 
should at all think upon me ? I am entirely naught. 
In me is nothing but sin. I am by nature destitute of 
the image of God and a child of wrath. "What abomi- 
nations do not proceed from my evil heart ! What 
sins have I not committed in thought, word, and work ! 
How heartless am I in the service of God ! Truly, I 
am not worthy that God should look upon me, or show 
me the least favor ! Here we should pause, until we 
acquire the requisite frame of mind, consisting of 1, a 
low esteem of ourselves, (Gen. 82 : 10 ;) 2, heart-felt 
shame, (Ezra 9 : 6 ;) 3, sincere compunction and sorrow 
for sin ; 4, humiliation and self-loathing, (2 Sam. 24 : 10 ;) 
5, fear of the chastising hand of God, (Ps. 6 : 2 ;) 6, in- 
genuous and full confession of sin with acknowledg- 
ment of its hatefulness and ill desert, (Ps. 32 : 5 ;) 7, 
hearty prayer for reconciliation and peace, (Ps. 51 : 3, 4 ;) 
8, elevation of heart by faith, to the promise made to 
those who confess their sins, (1 John 1 : 9.) To a requi- 
site adorning appertains, also, a desire after Christ, and 
a firm purpose to lead a holy life, (Ps. 119 : 5 ;) as well 
as a heart going forth in love to all the children of God, 
and expanding in love to all mankind. (2 Pet. 1 : 7.) 

Happy are they who possess this frame — are thus 
poor, contrite in spirit, and tremble at the word of God 
— to such God displays his sovereign grace, here in its 
beginnings, and hereafter in the perfection of glory. 

3 A men, 



II 



1 Cor. 11 : 29. 

" For he that eateth and drinketh unworthily, eateth and drinketh 
damnation to himself, not discerning the Lord's body." 

30. Lord's Day of the Heidelbergh Catechism. 

Ques. 81. For whom is the Lord's supper instituted ? 

Ans. For those who are truly sorrowful for their sins, and yet trust 
that these are forgiven them for the sake of Christ ; and that their re- 
maining infirmities are covered by his passion and death ; and who also 
earnestly desire to have their faith more and more strengthened and 
their lives more holy ; but hypocrites and such as turn not to God with 
sincere hearts, eat and drink judgment to themselves. 

Ques. 82. Are they also to be admitted to this supper, who by confes- 
sion and life declare themselves infidels and ungodly ? 

Ans. No; for by this the covenant of G-od would be profaned, and his 
wrath kindled against the whole congregation ; therefore it is the duty 
of the Christian Church, according to the appointment of Christ and his 
apostles, to exclude such persons, by the keys of the kingdom of heaven, 
till they show amendment of life. 

Under the Old Testament, a law was given by God, 
by which, strangers, the uncircumcised, and the unclean 
were forbidden to approach to the sanctuary and the 
sacred things. (Ex. 12 : 34, 35 ; Ley. 22 : 3.) 

And not only might not the children of Israel suffer 



52 



THE ACCEPTABLE COMMUNICANT. 



aught that was unclean to approach the sacred things, 
but they were required not to suffer it in their midst ; 
and were strictly commanded to remove all that was 
unclean from the camp. For this the Lord gave the 
following reason, namely, that they should not defile 
their camps. (Numb. 5 : 2, 8, and 19 : 13, 20.) And so 
extensive was this command that when the children of 
Israel suffered but one unclean person in their midst, 
and had fellowship with him, although they themselves 
were free from guilt, nay, not aware that such an one 
was among them, punishment came upon the whole of 
Israel ; as we see in the case of Achan, Josh. 6 : 17, 
18, and 7 : 12. And further ; God the Lord instantly 
departed from the whole congregation, when but one 
unclean person was found in their midst : " Neither 
will I (said he) be with you any more, except ye des- 
troy the accursed (the guilty Achan) from among you." 
(Josh. 7 : 12.) These things were our examples. (1 Cor. 
10 : 6.) We also have a sanctuary under the New Tes- 
tament — the Lord's supper, which has come in place 
of the Passover, and which, it is explicitly and solemn- 
ly declared, that none of the unconverted, who are still 
in their natural and unclean state, because not sancti- 
fied by the Holy Ghost, should approach ; for the Lord 
has denounced a severe punishment upon all who un- 
worthily approach this sanctuary, and partake of these 
holy things. He has at the same time enjoined upon 
the overseers of the church, that they debar strangers 
and the ungodly, and put them from among them ; 
that the covenant of God may not be profaned, and his 
wrath stirred up against the whole congregation, and 
the Lord remove with his blessing spirit and grace from 
his Church. This is what is taught in this Lord's day. 



THE ACCEPTABLE COMMUKICAXT. 



53 



Two grand subjects are here suggested (by the In- 
structor) for our consideration : 

I. Who may, and who may not approach the Lord's 
table. 

II. That the Church should debar those that lead of- 
fensive and wicked lives. 

In relation to the first point the Instructor asks : 
"For whom is the Lord's supper instituted?" It is 
not instituted for the dead ; for they are already in their 
place, where they shall remain for ever. It must also 
not be administered to the dying, for they are not in a 
state to receive it ; nor to children, because unable to 
examine themselves, but to living adults; yet not to 
all who are partakers of corporeal life ; since it is insti- 
tuted only for the regenerated, who are possessed of 
spiritual life ; for it is spiritual food that spiritual men 
only can partake of, to their invigoration. It is a sign 
and seal of the covenant of God ; so that it naturally 
follows that all truly in covenant with God are entitled 
to it. " Christ hath ordained this meat only for his 
believing followers," says the form ; and he according- 
ly kept it only with his disciples, who were renewed 
persons. That this is the general sense of the Eeformed 
Church, appears not only from what is here stated by 
our Instructor, but also from the Confession of Faith of 
the Eeformed Churches in the Netherlands, which 
reads as follows : " "We believe and confess, that our 
Saviour Jesus Christ ordained and instituted the sacra- 
ment of the holy supper to nourish and sustain those 
whom he hath already regenerated, and incorporated 
into his family, which is his Church." (Art. 35.) And 
that no others may approach, the Instructor presents 



54: THE ACCEPTABLE COMMUNICANT. 

some characteristics of those who may, and of those 
who may not come to the table of the Lord : 

1. " Those" (observes the Catechism) u who are sor- 
rowful for their sins" — who are convinced of, and suit- 
ably impressed with them — who discern their grievous 
ill- desert, their criminal, condemned, and miserable 
state, and are affected with grief, concern, shame, self- 
condemnation, and loathing, and thus mourn over their 
wickedness, saying, " What have I done?" (Jer. 8 : 6.) 
We see this in Ephraim. (Jer, 31 : 19.) This sorrow is 
that hearty penitence, through which a believing sinner 
is truly humbled on account of his sins, and bitterly 
laments and mourns over them, from love to God and 
hatred of them. For such the Lord's supper is insti- 
tuted ; for these are they who are in covenant with 
Glod, to whom it is given, by virtue of the covenant of 
grace, 4 'to think on their evil ways and their doings 
that were not good," and thus to loathe themselves on 
account of their iniquities and abominations, according 
to the Lord's promise, Ezek. 36 : 81. Such are proper 
objects of the grace that is here sealed ; for the poor in 
spirit, and those that mourn, are pronounced blessed. 
(Matt. 5 : 6.) The Lord promises to look with favor 
upon such. (Is. 5 : 7, 15, 18 ; 66 : 2.) Mere sorrow is 
not of itself sufficient ; for Cain, Esau, Saul, and Judas, 
also experienced conviction and sorrow for sin. To 
this must then be united, 

2. " Trust, that our sins are forgiven for Christ's 
sake ; and that our remaining infirmity is covered by 
his passion and death." This trust is no self-created 
impression ; but that act of faith, by which the soul re- 
garding with complacency the divine plan of reconcil- 



THE ACCEPTABLE COMMUNICANT. 



55 



ing and saving sinners through. Jesus Christ, as surety, 
with entire satisfaction, acquiesces in that plan — es- 
teems and approves of it as good, wise, and holy ; de- 
siring to be sanctified and saved in that way, and in 
none other; and, hereupon, through a painful sight 
and sense of its sins, turns to that surety and mediator, 
desiring to be found in Him only ; and, therefore, with, 
an abandonment of every thing in itself looks for, and 
longs after him with restless desire, seeking all its sal- 
vation only in him ; withal, desiring naught besides 
him, discerning in him a suitableness and sufficiency, 
capable of swallowing up all its need. Hereupon, the 
soul goes forth in operative desire after him ; chooses 
him alone, as its portion ; engages in inward dealings 
with him, and resigns itself wholly and unreservedly to 
him, on the ground of his gracious invitation and offer, 
and intrusts itself and its salvation to his hands ; re- 
posing with entire confidence in him ; thus receiving 
the testimony of God, and setting to its seal that God 
is true. (John 3 : 33.) Such are entitled to the Lord's 
supper ; for the hungry and thirsty are invited and 
promised that they shall be filled. (Is. 55 : 1 ; Matt, 
5:6.) " He that belie veth on the Son hath everlasting 
life," (John 3 : 36 ;) to wit, here in grace, which is spirit- 
ual life, the commencement of life eternal. To this is 
to be added that, 

3. "They desire," observes the Instructor, "to have 
their faith more and more strengthened." It is the na- 
ture of spiritual life to cause a desire for progress : the 
cry of the weak believer is, " Lord, I believe, help thou 
mine unbelief," (Mark 9: 24;) "Increase our faith." 
(Luke 17 : 15.) Hence it appears that this meat is also 



56 



THE ACCEPTABLE COMMUNICANT. 



intended for the weak in faith ; for the Instructor does 
not here demand the highest degree of faith, namely, 
full assurance. He, however, who is favored with the full 
assurance of faith, is prepared with great profit to par- 
take of the supper ; inasmuch as he is able freely to 
approach, as an accepted guest, discern the Lord's body, 
and receive the emblems, as a seal of the forgiveness of 
his sins. That, however, it may be manifest that this 
trust is not a mere delusive impression, the Catechism 
also states as a pre-requisite, 

4. " A desire to live more holy." Believers direct- 
ing their attention to themselves, perceive their con- 
stant wanderings, with sorrow and regret, and heartily 
hate sin, and strive against it. They are therefore, 
exceedingly desirous of growing in holiness ; nay, even 
of attaining to perfection. They know, indeed, that 
they can not fully attain to it in this life; but are aware 
that they can approach more nearly to it. They there- 
fore follow after it, and reach forth unto it, if so be 
they may apprehend it. (Phil. 8 : 12, 14.) Sincere desire 
after holiness is necessary to those who shall approach 
the table of the Lord, for all here is holy ; and by the 
use of this seal of the covenant, we declare not only, 
that the Lord is our God, but that we are his people, 
and will keep all his commandments. The sacraments 
are also means of sanctification, and tokens laying 
us under obligation to show forth the Lord's death, (1 
Cor. 11 : 26 ;) which can not be done except by holiness 
of life. 

It is for these only that the Lord's supper is insti- 
tuted — for those who are partakers of these things : 
who, to wit, have these evidences of the indwelling of 
the Holy Ghost, namely, the godlv sorrow of a penitent 



THE ACCEPTABLE COMMUNICANT. 



57 



mind, a living faith, in Christ, as the only author of life ; 
and unfeigned love to God and their neighbor ; united 
to a firm resolution to lead holy lives, in all things to 
glorify God, and live according to his commandments. 
Hence plainly follows, that those who do not possess 
these things, have no warrant to partake ; as is shown 
by the Instructor when he declares for whom the Lord's 
supper is not instituted : as, 

1. Hypocrites, and dissemblers, and deceivers — who 
having a form of godliness in a profession of it and an 
outward unblamable walk, seem to be something ; and 
by their gestures, sighs, and other assumed ways, seek 
to impose upon those around ; especially, accommodat- 
ing themselves to the ideas of pious ministers; but 
withal, are not everywhere, and at all times of a piece, 
but now, thus, and then, so, as can be perceived from 
their conversation and deportment; for the majority are 
so gross, that whosoever examines them, readily becomes 
aware that they are not acquainted with, much less par- 
takers of the power of godliness; but that their object 
is to secure the name of good Christians. 

These may not approach ; because their hearts are not 
right with God. They are not in reality possessors of 
grace ; but still enemies and haters of God, and those 
upon whom Christ so frequently pronounced a woe. It 
is not these only who are required to abstain ; but also, 

2. " All such," observes the Instructor, " as turn not 
to God with sincere hearts." He says, that the uncon- 
verted or those who do not turn to God, have no right 
thereto. And is it asked, who are the unconverted ? 
I answer, all natural men, who are still alienated from 
the life of God : as, 

3* 



58 



THE ACCEPTABLE COMMUKICANT* 



1. All ignorant persons, who are unacquainted with, 
the fundamental truths of religion — with the media- 
torial office of Christ, the nature of regeneration and 
faith ; and who do not know how we are incorporated 
by faith into Christ ; who have no knowledge of the 
justice of God, and the ill-desert of the sinner ; who do 
not understand the nature of the Lord's Supper — can 
not associate the sign with the thing signified, and are 
ignorant of it as a seal. 

2. Such as are not truly humbled on account of their 
sins, but live at ease and unconcerned respecting the 
state of their souls. 

3. Those who are strangers to the exercise of faith, 
and are not engaged in choosing Christ as surety, long- 
ing after and looking to him ; in following after him 
with prayers and supplications ; in receiving him for 
justification and sanctification, and surrendering them- 
selves to him, to live in union with him ; 

4. Those who are earthly minded : whose delight, 
longing, seeking, concern, love, satisfaction, and fear, 
have reference to the things of the world — the lust of 
the flesh, the lust of the eye, and the pride of life — in 
a word, the unconverted are those, who willfully and 
wittingly cleave to any sin, without striving against it, 
and content themselves with external propriety, and 
an outwardly religious character, and have never 
realized their lost state out of Christ ; have not become 
inwardly changed and sanctified, so as through union 
to Christ to lead a holy and self-denying life. Such are 
the unconverted, and these, the Reformed Church, in ac- 
cordance with God's word, decides may not approach ; 
and with manifest propriety, for, 



THE ACCEPTABLE C01DITXNTCANT. 



59 



1. A stranger, and uncircumcised, and unclean per- 
son, might not eat the Passover. So also now, the un- 
converted, who are uncircumcised in heart, and not 
washed in the blood of Christ, not sanctified by his 
Spirit, but still lie in their natural uncleanness, may not 
eat of this bread ; nor drink of this cup. 

2. An unconverted person has no title to the prom- 
ises, and consequently not to the sealing of them. An 
unconverted person has not the Spirit of Christ, and 
therefore is none of his ; and hence can not have sealed 
to him by the Spirit, an interest in Jesus and his bene- 
fits. (Rom. 8:9.) 

3. Unconverted persons are destitute of spiritual life 
— dead in trespasses and sins. Now those who are spir- 
itually dead, can not partake of spiritual food. 

4. Unconverted persons are destitute of faith, which 
yet is the mouth of the soul, and therefore can not with 
real benefit, eat of that bread which is prepared only 
for believers. 

5. Unconverted persons are servants of sin — mem- 
bers and bond-slaves of Satan. Now, how dreadful, 
that the unholy should be members of Christ, who is so 
holy ! (2 Cor. 6 : 14, 15.) If however, notwithstanding, 
they approach, as alas ! they too often do, they must be 
informed, that they eat and drink judgment to them- 
selves ; as the Instructor observes, from the mouth of 
Paul, 1 Cor. 11 : 29. They aggravate their condemna- 
tion; for " judgment" is a condemnatory sentence, or 
(by implication) punishment ; and must be understood 
of everlasting punishment, in the case of the hypocrit- 
ical and unconverted, who eat to their condemnation. 
Nor is it strange ; for partaking unworthily, they make 



60 THE ACCEPTABLE COMMUNICANT. 

themselves guilty of the body and blood of the Lord. 
(1 Cor. 11 : 27.) They mock and crucify Christ anew, 
with the Jews. (Heb. 6 : 6.) They profane this sac- 
rament, which is a token of the body and blood of Christ ; 
and thus make themselves chargeable with great sin 
against Christ, and likewise liable to punishment both 
temporal and eternal. Therefore such are little better 
than Judas, who betrayed Christ ; and the Jews and 
Eomans, who crucified him, and shed his blood. " Who- 
soever," says Theophylact, " shall receive this sacra- 
ment unworthily, is as guilty as if he had slain the Lord 
himself; and shed the blood of Christ. 0 horrible 
wickedness !" 

But it might be said, if the hypocritical and uncon- 
verted may not go to the Lord's table, why then was 
Judas suffered to partake ? Now, although we admit- 
ted that Judas actually ate of the Lord's supper, it 
would not follow that he was entitled to the privilege : 
as now also, many unconverted persons are permitted 
to do, who still are not authorized ; as we have already 
sufficiently shown. But we maintain, with many dis- 
tinguished divines, that Judas did not partake of the 
Lord's Supper. This may be inferred from the narra- 
tion of John, in his gospel, Chap. 13 : 26, 27, 30 ; who 
expressly says that as soon as Judas was exposed, and 
had received the sop, and the devil had entered into 
him, he immediately went away: "He, then, having 
received the sop, went immediately out," (vs. 80;) and 
this took place previously to the Supper. Christ would 
have spoken a lie, had he afforded Judas the Supper, 
saying, " This is my body broken for you;" " this is 
my blood which is shed for you ; " which may not even 



THE ACCEPTABLE COMMUNICANT. 61 

for a moment be supposed of the Truth, itself. It 
therefore remains established, not only that the uncon- 
verted may not approach, but also that the rulers of the 
Church should debar and prevent them. The Instruc- 
tor therefore inquires : 

II. Ques. 82. u Are they also to be admitted to this 
Supper, who by confession," etc.? Arts. "No;" etc. 

All those who by confession and life declare them- 
selves unbelieving and ungodly must be debarred. 
Such are those who have erroneous conceptions of the 
truths of the Gospel — all ignorant persons, who have 
no correct knowledge of themselves, or of Christ, or of 
the import of the Lord's supper ; for such are unbe- 
lievers ; since without knowledge, there can be no faith. 
(Eom. 10 : 14.) Such are not capable of discerning the 
Lord's body. Solomon accordingly says, "That the 
soul be without knowledge, it is not good," (Prov. 19 : 2 ;) 
all such as lead scandalous and offensive lives ; such as 
drunkards, profane swearers, whoremongers, and con- 
tentious persons — all who live in open sins, of whom 
the Form presents a catalogue. When these are per- 
mitted to come, " the covenant of God," says the Cate- 
chism, "is profaned," since the seals of the covenant, 
and thus the covenant itself, is dishonored, nay, " the 
wrath of God is stirred up against the whole congrega- 
tion." For God is displeased with and will punish the 
desecration of his covenant, not only in those who are 
themselves guilty of it, but also, in those who clo not 
seek to prevent it, Saith God to the wicked : " What 
hast thou to do to declare my statutes, or that thou 
shouldst take my covenant into thy mouth ?" (Ps. 50 : 16.) 
Such was the case with the Corinthians, who were so 



62 THE ACCEPTABLE COMMUNICANT. 



careless with, respect to the Lord's supper ; when many 
of them were punished with weakness, with sickness, 
and with the sleep of death. (1 Cor. 11 : 17-34.) 

But by whom must such be debarred ? "The Church 
of Christ," says the Instructor: the rulers are under 
obligation to do it ; according to the command of Christ, 
Math. 7:6; and of the Apostles, 1 Cor. 5 : 2, 11, and 
2 Thess. 3 : 6— these are bound to " exclude the un- 
worthy by the keys of the kingdom of heaven," that 
is, Christian discipline, "until they show amendment of 
life." But on this we must dwell on the following 
Lord's day. 

Behold, hearers, the doctrine of the Eeformed Church 
in relation to those who are entitled to the Lord's sup- 
per, and those who lead offensive and wicked lives. 
Such also has in all ages been the practice of those who 
have sought faithfully to discharge their duty in rela- 
tion to the administration of the Lord's supper. The 
pious of former times, were characterized by exceeding 
great care and circumspection, in admitting to the holy 
supper. Of this, Calvin, that distinguished man of 
God, gives a clear proof, when he says : " We must 
here be careful, that by a promiscuous administration 
of the Lord's supper, without reference to character, 
that ordinance be not polluted ; for it is absolutely cer- 
tain that he upon whom the administration devolves, 
if he knowingly and intentionally admit the unworthy, 
whom he might have excluded, is guilty of as great 
sacrilege as if he cast the body of the Lord to the dogs. 
Therefore, Chrysostom resolutely exclaims against 
those presbyters, who through fear of the great, dared 
not exclude any who presented themselves. " Blood," 
says he, " shall be required at your hands. If ye fear 



THE ACCEPTABLE COMMUNICANT. 



83 



man lie will deride you ; but if ye fear God, even men 
will hold you in esteem. Let us not fear sceptres, nor 
purple robes, nor imperial crowns ; we have here a 
greater power. For myself) I would rather deliver my 
body to death, and suffer my blood to be spilt, than be 
partaker of such guilt." (Calv. Inst., book 4, chap. 12, 
Art. 5.) The writers of our own time also insist upon 
the same thing. Thus speaks that illustrious and 
learned man, J. D'Outrein, in a small book entitled, 
" The Proper use of the Keys of the Kingdom of Hea- 
ven, in relation to the Sick," page 108 : " It is truly no 
small thing to open to one the door of the kingdom of 
God ; to declare him a child of God, a member of 
Christ, a partaker of his merits and benefits, and to ad- 
mit him to the reception of the seals and pledges of 
communion with the crucified Eedeemer ; to which 
properly no one is entitled who is a stranger to faith 
and regeneration. This is an acknowledged truth, and 
one which must be admitted by all the Eeformed ; for 
when in the 81st Ques. of the Heid. Cat. it is asked, 
1 For whom is the Lord's supper instituted?' it is re- 
plied, ' only for those who are sorrowful for their sins, 
etc. ;' whence it appears that only penitent, believing, 
upright, and converted persons should be admitted to 
that holy seal of the covenant." Who will take it ill of 
a minister of the Gospel that he endeavors to preserve 
this sacred ordinance from profanation ? None, but the 
formal, blind, nominal Christian, who desires to be 
dealt with not according to the word of God, but his 
own distorted conceptions. When it is considered how 
awful is the sin of partaking unworthily, (for thus Jesus 
is greatly dishonored, as if he were the head of ungod- 
ly and unholy men ; the covenant of God is profaned ; 



64 THE ACCEPTABLE COMMUNICANT. 



the wrath, of God is kindled against the whole congre- 
gation ; the unworthy partaker rendered liable to a se- 
vere doom,) what minister, if he fear God, and love his 
neighbor, would not carefully watch as well that God's 
sanctuary should not be profaned, as that none of his 
hearers should approach unworthily, and eat death and 
destruction ? Yourselves, I pray you, decide : should 
not one who is zealous for the honor of Christ and the 
welfare of his neighbor, racher, after the example of 
Chrysostom, that pious Doctor of the ancient Chris- 
tian Church, prefer losing his life to making himself 
chargeable with so great a sin ? But alas ! how far 
have we departed from the purity of the primitive 
churches. Oh ! how far do we yet daily depart ! for 
not only was this the sentiment of the early reformers, 
but it is still the confession of our whole Church, that 
when but one is admitted to the Lord's supper, who by 
doctrine and life shows himself to be unbelieving and 
ungodly, the covenant of God is violated, and his wrath 
kindled against the whole congregation ; and therefore 
rulers are under obligation to debar the disorderly by 
Christian discipline. But where is now the faithful- 
ness that is required in a steward of the mysteries of 
God, 1 Cor. 4:2? Truly, it is manifest that the Lord's 
supper is now frequently thus desecrated ; for not only 
does one unworthily approach ; but how many of those 
who receive the sacred elements are either ignorant, or 
ungodly ; as drunkards, slanderers, backbiters, profan- 
ers of God's name and day, vain and worldly-minded, 
or merely moral persons who do not possess, but hate 
true godliness ! It is an undoubted truth (declared by 
the Eev. D'Outrein, in the work just quoted) that "when 
we attentively consider the mode of procedure in our 



THE ACCEPTABLE CO^D.IUXICAXT. 



65 



churches, we are compelled to acknowledge that this 
weighty business is by many not correctly viewed ; 
much less, properly attended to. Members are admit- 
ted who do not possess a definite knowledge of the 
truth which is according to godliness ; nay, who have 
not a correct idea of the design of the Lord's supper ; 
of the duty to be there performed, and the things sig- 
nified and sealed by the outward circumstances, And 
where things are conducted in the best manner, the 
members who present themselves for admittance, are 
indeed examined somewhat respecting their knowledge 
of fundamental truths, and their external deportment ; 
but by many scarcely an inquiry is made in regard to 
true repentance, faith, and holiness of life ; not to men- 
tion the fact that none but those in whom these things 
are at least hopefully found, should be admitted to a 
participation in this holy meat and drink, which, to 
employ the language of the Form, Christ hath ordained 
only for the faithful." It is the doctrine of the Ke- 
formed Church that no unconverted persons may ap- 
proach ; but that the ungodly must be repelled. How 
happens it, then, that this sacrament is so lightly ex- 
tended to all who but ask it, and bear the name of 
members, though often as ignorant as heathen, openly 
living in gross sins, and not marked by the least moral- 
ity ; not to speak of true godliness ? With what reason 
may we exclaim, with the holy Polycarp : O good 
God ! To what evil times hast thou preserved me ! for 
it has now come to this, that many may be found who 
bear the name of the Eeformed, and yet are ignorant 
of the Reformed doctrines, and oppose, calumniate, and 
practically deny them. I have three times (it is now 
the fourth time) administered the Lord's supper and 



66 THE ACCEPTABLE COMMUNICANT. 

urged this point, that the unconverted may not ap- 
proach, and that the wicked must, according to our 
doctrine, be debarred. But what murmuring has this 
excited ? how many tongues, set on fire of hell, have 
uttered their slanders ? Yea, such as it least became ! 
I would ask you, who have been, and perhaps still are 
so greatly displeased on this account ? Is not this the 
doctrine of the Eeformed Church ? I imagine that no 
one will deny it, (for whosoever has not willfully closed 
his ears must have sufficiently heard it.) Why, then, 
disobey the truth ? Why make yourselves guilty of 
such slanders and backbitings ? Say you that I speak 
too hard and sharply ? must I not speak in accordance 
with the word of God ? Does not the spirit of God say 
by the mouth of Paul, 1 Cor. 11 : 29, " He that eateth 
and drinketh unworthily, eateth and drinketh judg- 
ment to himself?" Can a more awful denunciation be 
conceived of? Does not our Catechism declare that if 
we grant access to the ungodly, the covenant of God is 
profaned, and his wrath kindled against the whole con- 
gregation ? Could any thing harder than this be said ? 
Truly, you can not do otherwise than condemn your- 
selves ; and were not your consciences insensible ; did 
you but see and know what you have done, you would 
tremble in view of God's wrath ! But upon this I may 
no longer dwell. As far as I myself am concerned, I 
little care what is said behind my back, by ignorant, 
carnal men, who desire to substitute their own pervert- 
ed ideas for God's truth. They are greatly deceived^ 
if they imagine that thej will thus put me to silence ; 
for I would sooner die a thousand deaths, than not 
preach the truth. 



THE ACCEPTABLE COMMUNICANT. 



67 



Much-loved hearers, who have so often been at the 
Lord's table, do you know that the unconverted may 
not approach ? Have you then, with the utmost care 
examined, whether you be born again ? "Were you 
aware what is required in order to an acceptable obser- 
vance, when you so composedly approached ? Or did 
you go blindly forward ; not only without a wedding 
garment, but even without concern respecting it ? not 
examining whether yon were of the number of those 
who are invited ? Say you, I was not aware that so 
much is required ? You should have known it : you 
should at least have been acquainted with your Cate- 
chism. Is it so dangerous a thing unworthily to par- 
take of the sacred supper ; since, by so doing, guilt so 
great is contracted and a fearful judgment incurred ? 
How then is it possible that Satan should so blind men 
as to cause them so lightly to esteem it ; so little to fear 
God's judgments, and so thoughtlessly to lay hold upon 
that food, which instead of eternal life, may seal to 
them eternal death ? How is it possible that in a mat- 
ter of so great importance, men should act in so incon- 
siderate and trifling a manner ? 

Eemain, I beseech you, my hearers, no longer, ignor- 
ant respecting this truth, but at length lay it to heart ; 
for, if there be aught concerning which we should be 
circumspect, it is this. Let us then here be careful, if 
we would anywhere be so ! He who loves danger, 
deserves to fall into it : nowhere is danger so great as 
here ! here, by a morsel, and swallow, can the covenant 
of God be desecrated ; his wrath brought upon the 
whole congregation ; and ourselves made liable to tem- 
poral and eternal punishment. Eeflect, therefore, upon, 



68 THE ACCEPTABLE COMMUNICANT, 



and bear in mind this truth ; and remember, that though 
moral and outwardly religious, if still you be unregen- 
erate and destitute of spiritual life, you have no war- 
rant for an approach to the table of grace. Ye ignor- 
ant, worldly minded, and ungodly persons — who live 
in your sins, know that we dare not grant you access, 
but are under obligation to debar you ; not to your 
destruction, but for your good ; that you may thus 
amend your lives, and turn to the Lord; and if you 
give evidence of real amendment, with good conscience, 
and the utmost cheerfulness, will we admit you. 

Eemember also, that each member is bound to sub- 
ject himself to the examination of the minister of Christ, 
and thus give a reason of the faith and hope which are 
in him ; but with meekness and fear. This is (rod's 
command. (1. Pet. 3 : 15 ; Heb. 13 : 17.) Who dares 
resist the command of God ? Although the knowledge 
and persuasion of one's conversion is not the ground 
upon which he is to be admitted, (as the Labadists erro- 
neously maintain,) it is yet the duty of a minister to 
examine members, according to Prov. 27 ; Ex. 44 : 23 ; 
for the ministers of Jesus are the spiritual fishermen 
described in the parable, Matt. 13:48; who sitting 
down upon the shore, gather out of the fish drawn up 
by the net of the Gospel, the good into vessels, but cast 
the bad away : which act is declared by the Lord to be 
significant of the severing of the evil and the just. 
They are (figuratively speaking) the angels in the gates 
of the new Jerusalem, who determine who may enter 
into the city. (Eev. 21 : 27.) Very fitly is the duty un- 
der consideration described by the distinguished Mr. 
D'Outrein, in the work previously adduced, page 109 : 



THE ACCEPTABLE CO^OrUNTCANT. 



69 



Ministers (lie observes) to whom especially is intrusted 
the duty of receiving members, must not only with the 
utmost care previously instruct those whom they re- 
ceive, in the principles of the doctrine of Christ; or 
if they have been instructed by others, test their ability 
to make confession of the truth ; but they must also 
examine whether they be marked by true repentance, 
sincere saving faith, and heart-renewing conversion. 
The necessity for these things they must earnestly im- 
press upon their minds : and examine whether they be 
in possession of them, with cautions against self-decep- 
tion ; for if without carefully examining them, and 
faithfully warning them, they admit any, and thus afford 
them occasion to eat and drink judgment to themselves, 
is it possible that the guilt should not, to some extent, 
rest upon them? (Ezek. 33 : 7, 8.) Shall then an over- 
seer with good conscience receive, or admit one, he 
must see to it that he make a good confession of the 
truth, of his sins, of his faith in Christ, his purpose of 
leading a holy life ; and that his walk be not at vari- 
ance with this his confession. Such is the requirement 
of the Constitution, Art. 61 : "No one shall be admitted 
to the Supper of the Lord, except he have made con- 
fession of the Eeformed religion, according to the cus- 
tom of the churches with which he connects himself ; 
having at the same time the testimony of a godly walk ; 
without which also those who come from other churches, 
shall not be received." But this is not sufficient for the 
communicant himself, who must be a true believer, sor- 
rowful on account of his sins, seek salvation and forgive- 
ness in Christ, and aim to lead a holy life, in order pro- 
perly and profitably to observe the ordinance, 



70 THE ACCEPTABLE COMMUNICANT. 



Therefore, examine whether you have a right to the 
Lord's supper ; whether these things be found in you. 
Prove yourselves, says Paul, 2 Cor. 13:5; for it is an 
undoubted truth, which has been in the clearest manner 
shown, that none other may approach. But he who is 
really possessed of these properties of the divine life, 
not only may, but must approach. He should, there- 
fore, remember that he engages in an important under- 
taking, who proposes to repair to the Lord's table, and 
should accordingly make personal and particular pre- 
paration: upon which, however, we shall not now enlarge, 
but conclude with the words of the Psalmist : " Whoso 
is wise, let him observe these things ; and so shall 
he understand the lovingkindness of the Lord." 
(Ps. 107: 43.) 



III. 



Matt. 16 : 19, 
" And I will give unto you the keys of the kingdom of heaven." 

31. Lord's Day. Ques. axd Aits. 83, 84, 85. 

Ques. 83. "What are the keys of the kingdom of heaven ? 

Ans. The preaching of the holy Gospel, and Christian discipline, or 
excommunication out of the Christian Church : by these two, the king- 
dom of heaven is opened to believers, and shut against unbelievers. 

Ques, 84. How is the kingdom of heaven opened and shut by the 
preaching of the holy Gospel ? 

Ans. Thus : when according to the command of Christ, it is declared 
and publicly testified to all and every believer, that, whenever they 
receive the promise of the Gospel by a true faith, all their sins are really 
forgiven them of God, for the sake of Christ's merits ; and on the con- 
trary, when it is declared and testified to all unbelievers, and such as do 
not sincerely repent, that they stand exposed to the wrath of God, 
and eternal condemnation, so long as they are unconverted: according 
to which testimony of the Gospel, God will judge them both in this life 
and the life to come. 

Ques. 85. How is the kingdom of heaven opened and shut hf Christ- 
an discipline? 

Ans. Thus : when according to the command of Christ, those, who 
under the name of Christians, maintain doctrines or practices inconsist- 



72 the church's duty to her members. 

ent therewith, and will not after having been often brotherly admon- 
ished, renounce their errors and wicked course of life, are complained 
of to the Church, or those who are thereunto appointed by the Church ; 
and if they despise their admonition are by them forbid the use of the 
sacraments ; whereby they are excluded from the Christian Church, and 
by God himself from the kingdom of Christ; and when they promise 
and show real amendment, are again received as members of Christ 
and his Church. 

In extolling the beauty and endowments of his spouse, 
the Lord Jesus among other things says, " A garden 
inclosed is my sister, my spouse ; a spring shut up, a 
fountain sealed." (Cant. 4 : 12.; By the sister and spouse 
of Christ must he understood the true Church ; consist- 
ing of elect and called saints as his body and congrega- 
tion ; and they are thus denominated because they are 
in the most intimate manner united to him by a spirit- 
ual espousal, are loved by him, and enjoy his love ; 
and because he dwells in them, and rules over them ; 
and is in return loved by them. They are also here 
denominated, a spring shut up, a fountain sealed, with 
respect to the adminstration of the Gospel, which Grod 
has committed to the Church ; from which, as from a 
spring and fountain, the living waters of consolation 
flow forth, quickening and refreshing the sorrowing in 
heart. (Ps. 38 : 2.) This is shut up and sealed to the 
unbelieving and unconverted, who have neither lot nor 
part in this matter, (Acts 8 : 21 ;) for the water of grace 
is the property only of the penitent and believing. 

Again : the Church is here denominated an inclosed 
garden, because the Lord preserves it from its foes, and 
because it not only is pure and chaste as a virgin, (2 Cor. 
11 : 12,) but also, since by ecclesiastical discipline, it 
excludes the ungodly as filthy and impure : in accord- 



THE CHURCH'S DUTY TO HER MEMBERS. 73 

ance with the command and authority given it by the 
Lord Jesus, with the key of God's word to open the 
kingdom of heaven to believers and shut it against the 
unbelieving and impenitent ; and by means of Christian 
discipline to cast out those members who lead grossly 
offensive lives. Of this article of faith we must at 
present speak in the order prescribed by our Christian 
Instructor. 

This Lord's Day is connnected with the preceding, 
in which the Instructor teaches who are entitled to the 
Lord's supper, to wit, the penitent and believing, and who 
must be debarred, namely, such as exhibit themselves 
in doctrine and life, as unbelieving and ungodly ; and 
that, by the keys of the kingdom of heaven. In this 
Lord's Day he declares what these keys are, and how 
they must be employed. 

Three principal points here require our attention : 
L In general : what the keys of the kingdom of 
heaven are. 

II. How the key of the preaching of the Gospel 
should be employed. Ques. 84. 

III. How that of Christian discipline is to be 
used. Ques. 85. 

As to the first point the Instructor inquires : " What 
are the keys of the kingdom of heaven ?" 

By the kingdom of heaven is frequently, as here, to 
be understood the kingdom of grace, to wit, the Church 
of the New Testament, (Matt. 13 : 11,) in which all is 
heavenly : a heavenly king, the Lord Jesus; heavenly 
subjects, the elect, called, saints ; heavenly blessings, 
righteousness, peace, and joy in the Holy Ghost, (Rom. 



74 the church's duty to her members. 



14 : 17 ;) heavenly laws, according to which the sub- 
jects are required to serve their king; heavenly power 
to admit and exclude. 

This heavenly kingdom is closed to the sinner : in 
his father Adam, he was sent forth from Paradise ; but 
in establishing this kingdom of his Son upon earth, the 
Lord God affords an entrance into it, that his Son may 
have the heathen for his inheritance, and the uttermost 
parts of the earth for his possession. (Ps. 2.) For this 
purpose he has committed to his servants the keys of 
that kingdom. This term is metaphorical — they are 
not literal, but figurative keys, to wit, ecclesiastical and 
spiritual authority, upon the command, and in the name 
of the Lord Jesus, to administer the affairs of the Church ; 
and open it to the penitent, and close it to the impeni- 
tent. Thus, says the Saviour, Matt. 16: 19, "I will 
give to thee the keys of the kingdom of heaven," that 
is, the power to admit and to exclude ; as in our ordi- 
nary affairs, when committing to another the care of a 
house, we deliver to him the kej^s, to admit the mem- 
bers of the household and afford them the comforts of 
the house and to exclude strangers, and place its con- 
tents beyond their reach : thus civil authority is also 
expressed by keys. (Isa. 22 : 21, 22.) 

The keys of the kingdom of heaven are then, the 
power of church government, which is two-fold ; the 
first, being the supreme, absolute jurisdiction, which 
belongs to Jesus only, as Lord and King, (Eev. 8:7; 
1 : 18 ;) and in the second place, that subordinate, or 
ministerial authority, which he has conferred upon his 
servants. 

These keys are two in number : the Word and Christ- 



THE CHURCH'S DUTY TO HER MEMBERS, 



75 



ian discipline. The first key is the preaching of the 
word, which the Lord has committed to his Church, to 
be proclaimed by his servants, in his name, adding: 
"Whoso heareth yon, heareth me ; and whoso despiseth 
you, despiseth me." Thus authorized, they proclaim to 
the penitent and believing forgiveness of sin and eternal 
life: with the same authority they shut the kingdom 
of heaven against the unbelieving and unconverted, as 
long as they remain in their unbelieving and impenitent 
state. The second key is Christian discipline ; which is 
the ministerial power, committed to the Church to ex- 
clude the disorderly and ungodly from the kingdom of 
heaven, and to open it again to them, upon repentance, 
and the promise and actual exhibition of amendment 
of life. 

Here now the question arises, is the Church possessed 
of such jurisdiction? This is denied by the Eemon- 
strants, who, perceiving that they could obtain no in- 
dulgence for their doctrines in the Church, sought the 
assistance of the magistrate, to whom (to secure his 
favor) they conceded power over the Church ; saying, 
that the authority possessed by the Church is dependent 
upon that of the magistrate, who exercises it through 
the overseers of the Church, as its servants and deputies. 
VTe, on the contrary, affirm and maintain, that the Lord 
has committed such power to his Church, and that it is 
entirely distinct from that of magistrates, and independ- 
ent of them, and to be exercised in the name of Christ, 
and not in theirs. This appears : 

L From our text, Matt. 16 : 19, in which Christ 
confers the power of the keys not upon magistrates, but 
upon his Apostles. (Matt. 18 : 17, 18.) 



76 THE CSUKCH 5 S DUTY TO HER MEMBERS* 

2. In the Old Testament, there was sucli ecclesias- 
tical, distinct from the civil power. God commanded to 
cast the offensive out of the Church, and to cut off their 
souls from among their people ; that is, to erase their 
names from the genealogical register of the children of 
Israel— the Church — not to reckon them among the seed 
of Abraham, but count them heathen and publicans. 

3. Very distinctly is the existence of such a power 
taught by Paul, 2 Cor. 10 : 8: "For though I should 
boast somewhat more of our authority, which the Lord 
hath given us," The Church then is possessed of power 
derived, not from the magistrate, but from the Lord, 
The same Apostle observes, that, according to this pow- 
er, he could use sharpness, (2 Cor. 13 : 10.) 

4. The Lord himself has appointed certain offices 
in his Church, which imply authority to govern the 
Church; as those of "ministers and steward," (2 Cor- 
4:1; Tit. 1 : 7;) "governments," (1 Cor. 12 : 28.;) "rulers," 
(Heb. 13 : 17; Tim, 5 : 17;) those who are "over" others, 
(1 Thess. 5 : 12 ;) "ambassadors," (2 Cor. 5 : 20 ;) "over- 
Beers," (Acts 20 : 28;) whose business it is "to rule." 
All these appellations are expressive of authority to 
do thus and thus, There is then power vested in the 
Church, and this is exercised by its overseers, as minis- 
ters of Christ. 

5. This is taught by the very nature of the case. 
The power of the magistrate barely extends over the 
kingdom of nature : the power of the Church over the 
kingdom of grace. The power of the magistrate extends 
only to the temporal state of man : the power of the 
Church, to the spiritual state of its members. The power 
of the magistrate is absolute : that of the Church, minis- 



THE CHURCH'S DUTY TO HER MEMBEBS. 77 



terial ; not under the magistrate, but under Glirist. 
(1 Cor. 4 : 6.) This has been the uniform practice of the 
Church in' all ages, and the unwavering confession and 
practice of the Eeformed Church, from the period of the 
Reformation ; as appears from the form for the ordi- 
nation of the ministers of the word. 

6. And, finally, it is the duty of the ministers of the 
word, to keep the Church of Grod.in good discipline — 
to govern it : according to the form for the ordination 
of elders, and our Heidelbergh Catechism. 

Have then magistrates no power whatever over the 
Church ? They have not power in the Church, but in 
relation to the Church. Ecclesiastical personages 
are as citizens, subject to the magistrate : they may be 
punished for any civil crime ; as Abiathar was thrust 
out by Solomon, for his conspiracy with Adonijah. 
(1 Kings 2:27.) Magistrates may also inquire whether 
the truth is preached, and extirpate errors ; and preserve 
the Church from all molestation, within and without. 
They have also power in relation to the external cir- 
cumstances of public worship ; as well as a compulsory 
power, in relation to ecclesiastical subjects, namely, to 
cause ministers, elders, deacons, and others, carefully to 
perform their duty. But to whom is this power commit- 
ted ? Surely, not to the Pope of Eome, who is not the 
head of the Church ; not to each member of the Church, 
which would create great confusion, whilst on the contra- 
ry, it is the will of the Lord, that all things in the Church 
should be done decorously, and in order. (1 Cor. 14 : 40.) 
Much less is this power committed to women, as some 
enthusiasts maintain: for it is forbidden women to 
speak in the church, (1 Cor. 14 : 34, 85 ; 1 Tim. 2 : 12 ;) 



78 THE CHURCH'S DUTY TO HER MEMBERS. 

but, to the rulers of the Church, who are either extra- 
ordinary, as Apostles and Evangelists, who were called 
by the Lord himself in an unusual manner, and endow- 
ed with the gift of preaching the Gospel in all languages, 
and to all people, and of confirming it with miracles, 
(Matt. 10 ;) or ordinary, common to all ages of the 
Church, denominated Elders. These are distinguished 
as Elders who teach, and such as do not teach, but rule, 
(1 Tim. 5 : 17 ;) and those who only rule, are called 
governments, (1 Cor. 12 : 28 :) taken together they are 
denominated the Presbytery. (1 Tim. 4 r 14.) To these 
has been committed the power of the keys, by the Lord 
Jesus, as king of his Church ; as appears, from Matt. 
18 : 17, where the rulers are called the Church, and 
vested with the powers of casting out the incorrigible. 
These rulers assembled together, constitute consistories, 
classes, and synods. This is necessary to preserve good 
order — that all things may be done decently and in 
order — that divine worship may be performed in 
a manner becoming, and without distraction; that of- 
fenses may be prevented, and the keys of the kingdom 
of heaven — Christian discipline, exercised towards the 
offending. Thus the authority to preach the Gospel, 
and exercise Christian discipline, is as two keys, by 
which the kingdom of heaven is opened to believers, 
and shut to unbelievers. 

The first key, to wit, authority to preach the Gospel, 
is committed to those lawfully called and sent. (Rom. 
10 : 15 ; 2 •Cor. 5 : 19, 20 ; Heb. 5 : 4, 5, 6.) By sin, 
access to the kingdom of heaven, and all its privileges, 
is barred to the sinner : he is held captive in the snare 
of the devil. (2 Tim. 2:26.) He is kept and shut up 



THE CHUECH'S DUTY TO HER ^lE^IBERS. 



79 



under the law. (Gal. 3:20.) Through the power of de- 
pravity, the weakness of faith, and the hidings of God's 
face, it is frequently cut off, even to believers — doubt 
of their interest in the blessings of the kingdom, fills 
them with darkness and fear. (Job 19 : 6-8; Psalms 
31 : 23 ; Lam. 3 : 7.) 

But the kingdom of heaven is opened to them, by the 
preaching of the Gospel, by which is not declared, that 
Christ died for all men, and that every one has but to ima- 
gine that Christ is his Saviour, as Arminians maintain, 
(for this is in direct opposition to the word of God, as is 
shown in the 7th Lord's Day,) but, that God has set forth 
his Son as a propitiation, through faith in his blood, that 
upon his invitation and call, the sinner may be moved 
to him ; receive him as mediator ; surrender himself to 
him ; through him go to the Father, and be admitted 
into his kingdom. Thus was the kingdom of heaven 
opened by Paul. (2 Cor. 5 : 19, 20.) But especially, is 
the kingdom of heaven opened to the penitent and be- 
lieving, who mourn over and strive against sin, by the 
proclamation and testimony that all their sins are truly 
forgiven, for the sake of Christ's merits. This duty is 
enjoined upon the ministers of the Gospel : this is term- 
ed the remitting of sins, (John 20 : 3 ;) and preaching 
the forgiveness of sins in Christ's name. (Luke 24 : 47 ; 
Acts 10 : 43, etc.) 

To well perform this duty, it is not enough merely 
in general to state the promises, but evidences should 
be proposed, that it may appear who are and who are 
not entitled to them ; as was frequently done by the 
Apostles, asinKom. 8 : 13-19 ; James 2 : 14-26 ; 1 John 
3-14, and 4 : 13. This is done either in the public 
assembly, in which the Gospel is preached, (Acts 13 : 38, 



80 THE CHUECH'S DUTY TO ITEK MEMBERS. 



39,) or in private, when a minister personally addresses 
a concerned believer, or is addressed by him ; applies 
to him the promises, addresses to him words of encour- 
agement, and removes his difficulties and occasions of 
concern ; which is to be clone whenever vrith true faith 
he apprehends the promises of the Gospel, and gives 
evidence of his faith and repentance ; as was done by 
David to Nathan. Thus, Matt. 9:2: " Jesus, seeing 
their faith, said to the sick of the palsy : Son, be of 
good cheer; thy sins are forgiven thee." "When the 
forgiveness of sins is thus proclaimed to any one, the 
kingdom of heaven is opened to him, and he assured 
that he is made to sit with Christ in heavenly places. 
(Eph. 2 : 6.) 

Ministers of the Gospel are, however, not only bound 
to say to the righteous, it shall be well with him ; but 
to denounce a woe upon the ungodly. (Is. 3 : 10, 11.) 
The Instructor therefore says, that, by the key of the 
preaching of the Gospel, " it is declared and testified to 
all unbelievers, and such as do not heartily turn to the 
Lord, that the wrath of God and eternal condemnation 
abides upon them, as long as they remain in their un- 
converted state." Thus is the kingdom of heaven shut 
against unbelievers ; "for he that belie veth not shall be 
damned," (Mark 16 : 16 ;) and he that believeth not on 
the Son, shall not see life, (John 3 : 36 ;) and again of the 
unconverted, Luke 13 : 3, and hypocrites, Matt. 23 : 13- 
29 : " Woe unto you hypocrites !" To shut the king- 
dom of heaven against such, is, in general, to declare 
that they have no part in the kingdom of grace or of 
glory — that they can not enter heaven, but are bound 
under their sins and the wrath of God ; and that thus 



THE CHURCH'S DUTY TO HER MEMBERS. 81 

their sins are retained, according to John 20 : 23 ; and 
that they are treasuring up to themselves wrath against 
the day of wrath, (Rom. 2:5;) also to declare it to 
them in particular, and to seek to cause a sense of it to 
penetrate their hearts. Thus Peter employed this key 
against Simon, the sorcerer, (Acts 8 : 21-28 ;) and 
Paul in relation to Elymas, And that it may have 
greater effect, it is associated with a denunciation of the 
divine curse upon the sinner. (1 Cor. 16 : 22.) Any 
one, it is true, possessed of the requisite knowledge, can 
make these declarations respectively to believers and 
unbelievers, according to the word of God ; but not as 
ambassadors in Christ's name, as ministers of the Gospel 
can, and are bound to do. (2 Cor. 5 : 19, 20.) It dif- 
fers much, whether a private individual, or ministers 
of Christ, in his name, be it in public or in private, say 
to one, Thou believing, seeking soul ! Thou art an 
heir of eternal life ! thy sins are forgiven thee ! Or, on 
the other hand : Thou ungodly ! I declare to thee, that 
the wrath of Grod abideth on thee ! and thou shalt be 
damned, if thou do not repent ! This being addressed 
by a minister of Christ, and in his name, should in both 
cases so impress the mind, and excite such emotions in 
the one of comfort, and in the other of conviction and 
terror, as if uttered by the Lord Jesus himself. He 
sadly mistakes, who regards this opening and shutting 
of the kingdom of heaven by the preachers of the Gos- 
pel as vain, and without force ; since it is to be recog- 
nized as the voice of God, and not merely of man ; for 
" according to this testimony," says the Instruct or 
u God will judge both in this life, [he himself saith, he 
confirmeth the word of his servant, and performeth the 
4* 



82 THE church's duty to her members. 



counsel of his messengers, (Is. 44 : 26 ;) and whatso- 
ever thou shalt bind on earth, shall be bound in hea- 
ven : and whatsoever thou shalt loose on earth, shall 
be loosed in heaven, (Matt. 16 : 19 ; John 20 : 23,) ] and 
in the life to come ;" and therefore, saith an Apostle, 
Eom. 2:16: " In the day when Grod shall judge the 
secrets of men by Jesus Christ, according to my Gos- 
pel." 

III. The second key is the Christian ban or ecclesi- 
astical discipline. This is a ministerial power, commit- 
ted to the Church, to exclude the scandalous and un- 
godly from Christian communication, and to readmit 
them, upon repentance, and the promise and manifesta- 
tion of amendment of life. This key is to be employed, 
not with respect to those who are without, but those 
who are within the Church — offensive members, admit- 
ted to the holy supper, and bearing the Christian name : 
u Ye shall not keep company, namely, if any man that 
is called a brother, etc." (1 Cor. 5 : 11, 13.) Those 
who are within — who have united themselves to the 
Church by a profession of faith, are objects of Christian 
discipline, when, under the Christian name, they are 
unchristian in doctrine or life ; and though admonished, 
persist in the same. A heretic, reject ; saith Paul, Tit. 
3 : 10 ; 2 John 10 : 11. We may also not keep com- 
pany with a brother that lives ungodly. (1 Cor. 5 : 11 ; 
2 Thess. 6 : 14.) Such, then, the Christian ban excludes 
— acknowledges them no longer as members of the 
Church ; and debars them from the table of the Lord. 
This, Paul denominates a delivering to Satan. (1 Cor. 
5:5.) Thus he delivered Hymeneus and Alexander to 
Satan ; not that he gave them over to Satan bodily, to 



THE CHUECHS DUTY TO HEB 3IE}lBERS. 83 

possess and torment them ; but it is equivalent to eject- 
ing from tlie Church, as lie liimself explains, 1 Cor. 
5 : 18 : " Put away from among yourselves that wicked 
person;" for without the Church, Satan reigns. He 
then, that is cast out of the Church, is delivered to 
Satan, and is thus shut out of the kingdom of heaven 
— the sacraments are forbidden and denied him, and he 
is retained under his sins and destruction. This result 
is arrived at by various gradations ; for as the overseers 
of the Church should not be slow to perform their duty 
in this respect, neither should they be precipitate, but 
proceed with all equity, without respect of persons, 
with great prudence and meekness, with great gravity, 
in ail humility ; showing that they do it, not to gratify 
a lust of power ; but with sorrow and compassion, and 
because required to do it for their good, and that of the 
congregation. This must be done, saith the Instructor, 
when, "after having been made the frequent objects of 
fraternal admonition, they will not renounce their er- 
rors and wicked course of life, but despise the admoni- 
tion of the Church." 

In this work of exclusion are comprised four steps : 

1. Admonition, warning, reproof, either in private, 
or (if this be not regarded) in presence of consistory. 

2. To forbid them the table of the Lord. 

3. To propose to the congregation those who proceed 
in their erroneous and wicked course ; that it may be 
known that the keys of the kingdom of heaven are 
used ; that the erring may be prayed for, and made 
ashamed, and turn to the Lord ; and this must be done 
first, with the withholding of the name, and upon con- 
tinuance in obstinacy, with an announcement of it ; 



84 the church's duty to her members. 



that a deeper impression may be made, both upon the 
offender and the congregation. Ail this proving inef- 
fectual, we are conducted to the 

4. And last step. The offender is cut off — he is in- 
terdicted all fellowship with the Church, and no longer 
recognized as a brother or sister ; but regarded as a 
heathen and publican. This is the Apostle's command, 
1 Cor. 5 : 13 : " Put away from among yourselves 
that wicked person." 

These four steps are included in the command of 
Jesus, which requires, that I declare to my offending 
brother his fault in private ; does he disregard my word ? 
that I seek to restore him in the presence of one, and 
another ; does he remain unreformed ? that I complain 
of him to the rulers of the Church ; does he yet remain 
obstinate ? I must count him as a heathen and publi- 
can. (Matt. 18 : 17.) With this corresponds the require- 
ment of the Constitution; which enjoins, that we first 
admonish ; then forbid the Lord's Table ; further, that 
he be proposed to the congregation, without and by 
name, that each one may exhort him to repentance, and 
pray for him ; if all this be unavailing, that he then 
be completely and publicly cut off, that he may be 
ashamed and repent. The end and object of the ban 
is not any corporeal infliction, but, 

1. To render ashamed, and bring to reflection. (2 
Thess. 3 : 14.) 

2. That being led to regard the exercise of authority 
towards him as an indication of the displeasure of the 
Lord Jesus, the offender may turn from his evil ways. 
(1 Cor. 5 : 5.) 

3. To cause others to fear divine inflictions. 



THE CIXUECH's DUTY TO HSE MEMBERS. 85 

4. That offenders may be removed from the Church. ; 
as well for the sake of those who are within, as for 
those who are without, who hence take occasion to blas- 
pheme God and his worship. (Bom. 2 : 24.) 

5. To preserve the whole Church from judgments ; 
for when the wicked are admitted to the Lord's table, 
the covenant of God is profaned, and his wrath excited 
against the whole congregation. (Jer. 5 : 25, 26 ; 1 Cor. 
11 : 30.) "If we would judge ourselves, we should not 
be judged." 

If one who has been excluded repent, he must again 
be received and permitted to approach the table of the 
Lord ; his offense forgiven, and he be comforted, lest 
perhaps he be swallowed up with overmuch sorrow. 
(2 Cor. 2 : 6, 7.) Haste in this matter is however to be 
avoided ; for he should first afford satisfactory evidence 
of repentance. The incestuous person was not received 
until he had become affected with vehement grief, and 
stood in absolute need of consolation. The Instructor 
therefore, also says, that the excluded are to be again 
received, when they promise and show real amend- 
ment. 

The first Christian Church was exceedingly faithful 
and strict in the discharge of this duty. Yfhen, with- 
out sufficient reason, such as sickness, or other unavoid 
able cause, a member absented himself from the public 
assembly, he was sharply rebuked : when one residing 
in a city, for three Lord's days absented himself from 
the church, he was for a time suspended from the Lord's 
supper; that it might be manifest that notice was 
taken of his fault. They exercised Christian discipline 
for all offenses against the divine law ; for every depar- 



86 THE CHURCH'S DUTY" TO HER MEMBERS. 



ture from good morals, which was either manifest of 
itself, or made known and confessed to the Church ; for 
the good Christians of that period were beyond measure 
zealous for the honor of their religion, and hence 
sought to suppress all sins in their first rising. For this 
reason, they kept a watchful eye upon each other ; 
pointed out to each other in private, their faults and 
errors; and when this was ineffectual, presented the 
matter for investigation. No offense was overlooked. 

They were equally careful in readmitting : they did 
not receive those who had departed from the path of 
duty, again into the Church, until they had given vari- 
ous evidences of repentance. To this end they divided 
penitents into four classes. The first were such as stood 
at the door of the church, clothed in sordid and negli- 
gent garments, and with sad countenance and tears 
bewailed their transgressions, and besought the prayers 
of those who entered the church. At this time also, it 
was customary to make public confession of sin. 

The second class were denominated hearers — who 
were permitted, at the entrance of the church, to listen, 
with the catechumens, to the reading and exposition of 
the word of the Lord, but were required to retire before 
the administration of the Lord's supper. 

The third class were those who humbly prostrated 
themselves upon the floor of the church, and confessed 
their sins before the whole assembly ; but being kindly 
raised up by the overseers, were placed near the desk, 
at which the word was read; yet, were compelled to 
retire with the catechumens. 

The fourth class consisted of those who did not with- 
draw with the catechumens, but continued standing 



THE CHUECH'S DUTY TO HEH MEMBERS. 87 



with the assembly to hear the word, and engage in 
prayer and singing ; and were permitted to behold the 
administration of the Lord's supper, but yet, not to 
partake; although they were soon advanced to this 
privilege. Such severe expiation every one, whether 
high or low, was compelled to make ! The Emperor 
Theodosius the Great himself was not excepted, but 
for his bloody and cruel slaughter of the Thessalonians, 
was forbidden the Lord's table, by Ambrosias, Bishop 
of Milan ; required openly to confess his sins, and com- 
pelled for eight months, to make satisfaction ! which, 
as it was with the utmost strictness imposed, was as 
readily and wilhngly rendered ; so that, he habitually 
prostrated himself in the church, as unworthy to stand 
or kneel, and exclaimed in the words of David: "My 
soul cleaveth to the dust : quicken Thou me according 
to thy word ; " and having many times plucked off his 
hair, and smitten his countenance, deluged his face with 
tears, and humbly supplicated peace and forgiveness, 
was absolved and restored to communion with the 
church ! (Cave's Early Christianity.) 

Behold, beloved, the true doctrine of the Reformed 
Church, in relation to the power conferred upon its rul- 
ers, with respect to the preaching of the Grospel and the 
exercise of authority ! With such fidelity and strict- 
ness were these practised in the primitive Church, whilst 
religion still existed in its power, and its rulers were 
faithful, and the pious zealous for the honor of Grod, 
and the well-being and salvation of those committed to 
their care. 

There is no one who is possessed of a knowledge of 
these facts, and acquainted with the present state of the 



88 the church's duty to her members. 

Church., who will not be compelled to allow, that the 
Church has become in this respect exceedingly corrupt, 
and greatly departed from its pristine purity. Every 
one indeed, must perceive there is too much slackness 
at present in relation to the great duties that have been 
considered; for how many ignorant members may there 
not be found in the Church, who are unable to discern 
the Lord's body ! how many who make no exhibition 
of the image of Christ — who neither know nor follow 
after holiness ! [Understand me well, and let no one 
wrest and misapprehend my words ! I speak now of 
the Church in general, and not of this, or that church 
in particular.] The Lord complains, Jer. 5:26, "Among 
my people are found it is wicked men." So truly in 
these days also. Oh! how many ungodly are to be dis- 
cerned in the Church of Cod I But what is done in 
relation to it ? Where is Christian discipline exercised 
for their exclusion ? and where do we find those, thus 
excluded ? The forms generally, are used, but that in 
relation to the exercise of discipline is treated as if it 
had no existence. Are there those who are inclined, 
in this respect, faithfully to discharge their duty ? they 
are not assisted; but hear the slander of many, and 
meet with much opposition : as if the Lord had not 
committed these keys to the rulers of the Church ; or 
they were not under obligation to be faithful, and cry 
aloud, and lift up their voice like a trumpet, and not 
required to love their neighbor and seek his conversion 
and salvation ! It is as if the key of Christian disci- 
pline were lost : so little is it used. This confirms the 
ungodly ; saddens the pious ; withholds the blessing of 
God from the Church ; and excites his wrath. But still 



THE CHUKCH'S DUTY TO HER MEMBERS. 89 



more lamentable is it, when the offensive are left un- 
disturbed ; and the authority of the Church is unlaw- 
fully directed against the pious. To this Eev. William 
Brakel in "Seasonable Service," part First, p. 672, 
alludes: "Is," says he, "a church so degenerate, and 
its rulers so wicked, that they suffer offenses to go un- 
punished, and assail those who are distinguished for 
soundness of doctrine, and excellence of life ? their acts 
are not to be regarded, either by those who are thus 
unjustly censured, or by other godly persons ; for they 
are not in accordance with, but contrary to, the ordi- 
nance of Christ. 1 The curse causeless shall not come,' 
(Prov. 26 : 2,) but redound upon their own heads, who 
with lies have made the heart of the righteous sad, and 
strengthened the hands of the wicked." 

Great reason have we to shed a flood of tears over 
the sad state of the Church, and to say with Jeremiah: 
" Oh ! that my head were waters, and my eyes a fount- 
ain of tears, that I might weep day and night for the 
slain of the daughter of my people!" (Jer. 9 : 1.) But 
to indulge in lamentation, without putting our hands to 
the work, will be of little avail. It is therefore neces- 
sary, and will be more advantageous, that I endeavor 
to stir up myself, the elders, and all, without exception, 
to the proper use of these keys. 

The duty of magistrates and those who are placed in 
authority over others, is, humbly to submit themselves 
to the King of kings, and Lord of lords, in his supreme 
authority. To these the Lord says: "Be wise now 
therefore, 0 ye kings! be instructed, ye judges of the 
earth. Serve the Lord with fear, and rejoice with 
trembling. Kiss the Son," etc. (Ps. 2 ; 10, 12.) 



90 THE CHUECH'S DUTY TO HER MEMBERS. 

Their authority and influence, it is their duty to em- 
ploy for the good of the Church; by cherishing it, 
maintaining its rights, protecting its ministers, defend- 
ing its truths, restraining its enemies, and with force and 
authority rectifying the corrupt manners of society. 
Magistrates do well, when they enact laws against the 
profanation of the Sabbath, cursing, swearing, drunk- 
eness, and other sensual and similar excesses. 

The duty of ministers is exceedingly great and 
weighty, as I shall briefly show. But wherefore ? be- 
cause it flows from my subject — to rouse myself to faith- 
fulness and that no one might take offense, should I, 
with divine assistance, discharge my duty; and that 
each one may be led in accordance with his duty, to pray 
for his minister. Should now any one misinterpret my 
meaning, let him bear the responsibility ! 

Would we not be blind watchmen, dumb dogs, 
slumbering and carnal men, we must employ the keys 
of the kingdom with respect to ourselves : u Thou that 
teachest another, teachest thou not thyself ? (Bom. 2 : 21.) 
We are required to exhort the people to examine them- 
selves, (2 Cor. 13 : 5,) and should we then fail to perform 
this duty towards ourselves ? or should we entertain the 
vulgar conceit, that all ministers are certainly believing 
and pious, because able to preach and pray ? We know 
this is not the case, from Judas, Demas, and the false 
brethren, who preached Christ from envy; of whom 
Paul so frequently complains. Ministers, as well as 
others, must be regenerated and converted. Neither a 
finished education, nor our elevated calling, imparts 
grace. Have we and do we acquire naught else ? how 
dreadful will be our fall, from the pulpit into perdition ! 



THE CHURCH'S DUTY TO HER MEMBERS. 91 



It therefore becomes us to judge ourselves, and flee for 
refuge to the Saviour ; that we may save ourselves and 
others. We, whose office it is to call others to the 
enjoyment of the favor of God, and to repentance, 
are also ourselves called by God to be reconciled to him. 
Each minister may with propriety propose to himself 
the following questions, stated by a pious writer : ' 1 What 
is the character of my teaching and life ? Am I not one 
of those who sew pillows under all arm-holes? who 
through my manner of preaching and life, make sad 
the heart of the righteous, and strengthen the hands of 
the wicked ? Have I ever seriously considered what it 
is, to watch for souls ? what it is, to deliver out of the 
snare of the devil ? Have I so studied the devices of 
Satan, and the artifices of the human heart, as to be able 
by a holy cunning and craft to delude Satan, and the 
hearts of men, and thus catch men with guile ? (2 Cor. 
12 : 16.) Have I ever considerately weighed the awful- 
ness of that doom which I must expect, if I be one of 
those dumb dogs that can not bark ? (Is. 56 : 10,) and if, 
through my unfaithfulness in warning sinners, they 
should sink into hell, and call for vengeance upon me ? 
Has it been my grand concern to take the precious 
from the vile, that I might be the mouth not of the 
devil, but of God? (Jer. 15 : 19.) Have I also been 
particularly careful to comfort the mourners, and speak 
a word in season to the weary ? (Is. 50 : 4.) Have I, as 
a faithful physician, sought to understand spiritual dis- 
eases, that I might the better heal them? that the 
wretched might not sigh, and cry to God, the heavenly 
Phvsician, against me, '0 God! our teacher lays not 
our misery to heart ! He wounds our souls instead of 



92 



THE CHURCH'S DUTY TO HER MEMBERS. 



healing them ! He is tenfold more occupied with, preach- 
ing things which gratify the fancy, which permit the 
carnally secure to continue in their security, and the 
sorrowful in their sadness, than in endeavors to discover 
men to themselves, and to strengthen the weak ! He is 
anxious to learn whether his preaching is productive 
of gratification, but is never heard to inquire whether 
souls are converted ; nor is there any thing at which he 
less aims, than to cause it to appear in all his conduct, 
that his object is the pursuit of a holy life." Let these 
inquiries, I say, be proposed, and let those who do not 
approve of such self-scrutiny, and who live at ease in 
the neglect of it, be assured that a time of reckoning 
wall come, when the condition of many will be found 
directly opposite to their present imagination. 0 wretch- 
ed ! who shall then be cast out as slothful and unfaithful 
servants ! (Matt. 25 : 26.) Happy they on the contrary, 
who, by careful investigation, discover that they are in- 
wardly called ; and are conscious of the leadings of the 
Spirit of God in their hearts. Such can apply to them- 
selves all the promises ; and be assured that the Lord 
shall be with them. Thus did Paul, (1 Tim. 1 : 13, 16 ; 
2 Tim. 1 : 12.) 

Precious, immortal souls, committed to our care, 
should weigh heavily upon our hearts : we should ac- 
cordingly be diligent to know the state of our flocks, 
and look well to our herds. (Pro v. 27 : 23.) When we 
direct our attention to an assembled audience, we 
should remember that each one has an undying spirit ; 
that by nature all pursue the broad road that leadeth 
to destruction ; and that if suffered to continue in that 
course, they shall be for ever lost ! Whose soul should 
not be inflamed with desire to afford them help ? Has 



THE CHURCH'S DUTY TO HER MEMBEBS. 93 

one but fallen into the water or into the fire, every one 
cries out in alarm ! each does what he can, to render 
assistance. Should we not then be alarmed respecting 
the eternal destruction of men, as to both soul and 
body ? Should not then we, who are called thereto by 
God put forth all our energies for their rescue, by in- 
structing, exhorting, and reproving them ? Should not 
all our powers be called into requisition, to pluck sin- 
ners out of everlasting fire ? to bear away their souls as 
a prey from the mouth of hell, and place them at the 
feet of Jesus ? Sad will it be for us, if through our neg- 
ligence, a sinner be lost ! The Lord will require that 
blood at the hand of the watchman. (Ezek. 3 : 18, 20.) 
It is not matter of indifference how the keys of the 
kingdom are employed. This duty must be discharged 
with discretion. We may not open when the Lord 
shuts, nor may we shut when the Lord opens. What 
minister that fears God, and loves his neighbor, dares 
make sad the heart of the righteous, and strengthen the 
hands of the wicked, (Ezek. 13 : 22,) that he should not 
return from his wicked way ? Would a minister proceed 
wisely and according to the word of God, he must, as 
Jude directs, verses 22, 23, " Of some have compassion, 
making a difference : and others save with fear, pulling 
them out of the fire" ; to be the mouth of God, he must 
with Jeremiah take the precious from the vile ; rightly 
divide the word of truth, (2 Tim. 2 : 15,) and give every 
one his portion in due season. (Luke 12 : 42.) The 
best mode of catching souls, is to seize the sinner by 
the heart, and discover to him the profound deceptions 
of his dreadfully deceitful self : that he may awake ; 
become concerned, and betake himself to Christ, In 



94 the church's duty to her members. 



accordance with this, were the directions given at 
the National Synod, held at Wesel, A.D. 1568: "All 
things," said they, " should be directed to these two 
principal objects of the Gospel, namefy, faith, and the con- 
version of the soul to God. To this end, the preachers 
of the Gospel shall make it their only aim to promote 
the true mortification and vivification of man : they shall 
labor in their discourses, as far as practicable, to pene- 
trate into all the hidden recesses and refuges of the souls 
of their hearers ; and not content themselves with 
dwelling upon gross improprieties ; but seek to expose, 
to expel, and in the most effectual manner extirpate, 
the secret hypocrisy of the heart — that seed-plot, and 
foul pool, of pride, ingratitude, and all ungodliness. 

"The sacraments they shall administer with great 
reverence and care, that the covenant of God be not 
profaned." 

Not to enlarge : in all this, as also in the exercise of 
Christian discipline, they should be exceedingly faith- 
ful, considerate, and resolute. Continually should they 
bear in mind, that this trust is committed to them, and 
that as ambassadors of Christ they are to discharge it 
in his name ; that they are occupied with business, not 
their own, but Christ's. Continually should they call 
to mind, that the Lord Jesus looks upon them, and 
carefully notices in what frame and with how great 
zeal they discharge their duty. Continually should 
they propose to themselves for contemplation the fact, 
that upon the use of these keys depend the salvation 
and condemnation of precious souls. In a word : the 
rulers should in their walk and their words, be exam- 
ples to the flock, (1 Pet. 5 : 3; x ) should love the truth, 



THE CHURCH'S DUTY TO HER MEMBERS 



95 



and diligently exercise themselves unto wisdom, that 
their profiting may appear to all. (1 Tim. 4 : 15.) Sure- 
ly, if we attentively consider the importance of these 
duties, we find the greatest reason to exclaim: "Who 
is sufficient for these things?" 

But ye, brethren elders, know that your office is, in 
like manner, weighty, and your duties great. Your 
office has been instituted by God, in his Church, as well 
as that of the ministers of the word. Ye, as well as they, 
have been called. But would you faithfully discharge 
the duties of your office, not only should you have your 
senses exercised in the word of God, and the govern- 
ment of his Church, but you must above all be sancti- 
fied and endued with divine grace ; for an ecclesiastical 
office without spiritual life, tends neither to our own 
salvation, nor to the edification of others. It is there- 
fore your duty to employ the key of Gods word with 
respect to yourselves, and carefully to investigate your 
spiritual state. It is your duty to take heed to the 
whole flock, and to feed the same, (Acts 20 : 28 ;) to 
have special regard to the conduct of the members, and 
to be continually extending your view over the whole 
congregation — to warn the unruly, to instruct the ignor- 
ant, comfort the feeble-minded, support the weak, and 
to be patient toward all men. (1 Thess. 5 : 14.) It is 
also your duty carefully to see to it, that ecclesiastical 
discipline be properly exercised against the wicked and 
offensive. Your duty is to aid and sustain your minis- 
ter. Upon this I shall not now enlarge : these obliga- 
tions you assumed when you were ordained according 
to the Form. Frequently peruse that Form, I beseech 
you, and be assured that you, as well as I, must give 
account at the last day. 



96 the church's duty to her members. 



The congregation must conduct properly in relation 
to these keys. My hearers, it is your duty to acknow- 
ledge this authority, as bestowed by the Lord upon his 
servants, and submit yourselves to them. We pray you 
with Paul: "Know those who labor among you, and 
are over you in the Lord, and esteem them very highly 
in love for their works' sake." (1 Thess. 5 : 12, 13.) You 
must regard with seriousness the opening and shutting 
of the kingdom — the remitting and retaining of sins. 
Attend carefully to the description of the state and 
characteristics of those to whom heaven is opened or 
closed, and consider to which class you belong. 

It is the. duty of members not only to warn and ex- 
hort one another, (Heb. 3 : 13 ; 1 Thess. 5 : 14,) but 
also, to inform of the unruly who refuse to listen to the 
exhortations of the rulers of the Church : for this is ex- 
pressly commanded, Matt. 18 : 17: "Tell it unto the 
Church." Those who are suspended from the table of 
the Lord, should be tender and penitent, to wit, provid- 
ed the ecclesiastical act be lawful. No one should resist 
and evil entreat the rulers of the Church on account of 
it; for it is the act of the Lord Jesus; is performed in 
his name and by his command. He who resists it, re- 
sists the Lord Jesus : truly, a dreadful sin ! 

To conclude : my hearers, be informed that by nature 
ye are subject to sin, the curse and the wrath of God; 
and that the kingdom is shut to you ! but lo, I open to 
you the kingdom of Heaven ! God has provided his 
Son as a surety. He proposes him to you, as a propi- 
tiation through faith in his blood to declare his right- 
eousness. He can save them to the uttermost who come 
to God by him, I invite you to come to the Lord and 



THE CHURCH'S DUTY TO HER MEMBERS. 97 

his goodness ; and to experience his grace, peace, and 
mercy. "We pray you in Christ's stead, be ye recon- 
ciled to Grod. n (2 Cor. 5 : 20.) Turn ye, turn ye, from 
your evil ways, for why should ye die ? If ye turn to 
Jesus, come to him, and receive him to be justified and 
sanctified by him ; he will not reject you, for whoso 
comethto him, he will in nowise cast out. (John 6 : 37.) 
But will you not come to him ? Do you continue ig- 
norant, and at ease in sin, unconverted and unholy ? 
In the name of the Lord I declare to you, ye shall die I 
God's wrath abideth upon you ! you shall find yourselves 
thrust out ! (Luke 13 : 28.) But to you, who are sensi- 
tive and humble in view of your sins ; who mourn on 
account of and strive against them, and would fain be 
delivered from them, and for this purpose flee to Jesus 
and also follow after holiness, to you, I announce in 
the name of Christ, that your transgressions are forgiv- 
en ; that the Lord will no longer be wroth with you nor 
rebuke you. Do you fear and dread, lest at last you 
shall find yourselves deceived, and the door shut against 
you ? Jesus will never shut the door which he has 
opened ; but administer to you an abundant entrance 
into his heavenly kingdom, where you shall ever be 
with the Lord. Amen. 



5 



I. 

%\t $xq\Ubm gtmtty Sato. 



" And if the righteous scarcely be saved, where shall the ungodly ana 
sinner appear?" 1 Pet. 4 : 18. 

"Things of value are not to be procured without 
difficulty," is a proverb of the ancients. The truth of 
this is evident as to things natural, as diamonds and 
pearls ; but is equally so in relation to things spiritual, 
as wisdom and virtue, of which the more we possess, 
the more lovely are we in the eyes of God, of angels, 
and of men. They are therefore by Solomon so highly 
extolled, Prov. 3 : 13, 19. Nothing certainly is there 
more beautiful, more valuable, more lovely, than those 
spiritual and heavenly things which are with God in 
Christ. But how great the difficulty with which they 
are to be obtained : it is not to be done without a con- 
flict : " The kingdom of heaven suffereth violence 
and the violent take it by force." (Matt. 11.) 

We have likewise an impressive illustration in the 
merchant, who went and sold all that he had, to pur- 
chase the pearl which he had found ; and in him who, 



100 THE KIGHTEOUS SCARCELY SAVED. 



having found a treasure hid in a field, went and sold 
all that he had and bought that field. The same is 
taught by the language of Paul, " Know ye not that 
they who run in a race run all, but one receiveth the 
prize ? So run that ye may obtain." And what is the 
prize to be contended for ? the incorruptible crown of 
glory suspended at the end of the course — the salvation 
in reserve for the children of Grod in heaven. This is 
compared to a crown, because victory is there given 
them over all their enemies, and they are delivered 
from all conflicts, toil, and pains : but while here upon 
earth they find themselves in a vale of tears, a way of 
tribulation. 

This plainly appears at a glance from the inspired 
words which form the text, in which the Apostle de- 
clares that the righteous are saved, although " scarcely," 
that is, with many conflicts, through much difficulty. In 
the words which immediately precede, he had declared 
the doleful end of the ungodly, unbelieving, and dis- 
obedient. But in order to hold up to view the righte- 
ous and the wicked in the difference of the states which 
await them, he declares, in the words of the text, that 
such shall not be the lot of the former, but that they 
shall, although " scarcely, be saved," while the ungodly 
and sinner shall perish ; and therefore he connects these 
words with the foregoing by the particle "and:" 
" And if the righteous scarcely be saved," etc. 

Two subjects here present themselves for considera- 
tion. 

The state of the righteous : That they are saved, yet 
scarcely. 

The wretched state of the ungodly and sinners. 



THE RIGHTEOUS SCARCELY SAVED. 101 



At present we shall occupy ourselves with the first 
part, to wit, That the righteous are scarcely saved : in 
which Peter shows with what difficulty a child of God 
attains to salvation ; and here three points claim atten- 
tion. 

I. The persons, who are the righteous. 
II. What is declared of them : That they are saved. 
HI. The manner in which, to wit, scarcely. 

Among the various honorable titles conferred on the 
children of Grod in his word ; is also found this of the 
righteous. This is true not only of Moses, Job, Abra* 
ham, Zacharias and Elizabeth, and others, who are de- 
nominated righteous ; but of every child of Grod, accord- 
ing to the language of Isaiah 26:2; and they are there- 
fore in their collective capacity termed "the generation 
of the righteous," (Ps. 14: 5;) and "the righteous 
nation.' 7 (Is. 26 : 2.) The righteous of whom Peter 
here speaks, is not one who is entirely perfect and 
without sin. Oh ! no : for such one is not to be found 
among all the descendants of Adam ; and therefore 
Solomon says, Eccl. 7 : 20 : u There is not a just man 
upon earth." This every righteous person must from 
experience confess, with shame, grief, and sorrow. 
(Prov. 20 : 9.) This is the sad truth complained of 
by Paul, Eom. 7 : 21 : "I find then a law that when 
I would do good evil is present with me." Such is 
also the lamentation of the Church, Is. 64. To be so 
is the prerogative of the second Adam only " who knew 
no sin." (2 Cor : 5 : 21.) 

Nor is the righteous here, one who is such through 
compliance with the requirement of the law, " Do 
this and thou shalt live." Oh ! no : for u by the works 



102 THE RIGHTEOUS SCARCELY SAVED, 



of the law shall no flesh be justified." (Kom. 3 : 20.) 
Therefore Job says, How should man be just with God ? 
(Job. 9:2;) and David, (Ps. 130 : 3,) " If thou Lord 
shouldest mark iniquities, 0 Lord, who shall stand ?" 
Much less are we to understand by the righteous such 
as justify themselves, and regard themselves righteous ; 
as was the case with the Pharisees, Luke 18 : 9 : but 
by the righteous are here to be understood — 

1. Such sinners as are in themselves indeed, ungodly 
and destitute of that righteousness though which they 
could stand in the judgment, but yet have received by 
faith, the righteousness of the Lord Jesus proffered in 
the Gospel, through which they stand acquitted at the 
divine tribunal, from the guilt of their sins, and liability 
to punishment, and are entitled to eternal life. 

2. The righteous are such as also conduct themselves 
agreeably to this righteousness, and do what is right 
and proper according to the law of God ; and thus 
are " filled with the fruits of righteousness." (Philip. 
1 : 11.) 

3. They are such as are hereupon also justified in 
their own consciences through their good works, and 
that holy frame of mind of which they are conscious, 
as a fruit of their uprightness and faith ; nay, with 
whose spirit the Spirit of God beareth witness, that they 
are the children of God. (Eom. 8:16.) 

4. Who also show by their holy lives that they are 
righteous, and thus are justified in the consciences of 
others, and recognized as such. These now, are the 
children of God — believers and such as are in covenant 
with God : these are spoken of in the text, in contra- 
distinction to the ungodly, and " are scarcely saved." 



THE RIGHTEOUS SCARCELY SAVED. 103 



The expression to save, signifies in general, to pre- 
serve, to free, to deliver from any evil, and bring into 
a state of security and happiness. This may refer either 
to temporal deliverance, as in Matt. 8 : 25, when the 
disciples said, " Lord, save us : we perish ;" or to some 
mortal disease, as in James 5 : 15, " the prayer of faith 
shall save the sick ;" or to severe persecution and great 
affliction. (Matt. 24 : 22.) Ordinarily, however, in the 
New Testament, it is significant of the salvation of the 
soul, and eternal life ; whence Jesus is denominated the 
Saviour. In the present passage, however, there is no 
reference to temporal welfare, or corporal deliverance ; 
of which the righteous are sometimes partakers, as 
Noah amidst the waters of the flood ; Lot at the des- 
truction of Sodom ; the three companions of Daniel 
in the fiery furnace ; Daniel himself in the den of lions, 
and Peter in prison, who were all delivered from dan- 
ger, as examples and in accordance with the promise 
that, " the Lord delivereth them out of their afflictions." 
(Ps. 34 : 19.) But by it, is here to be understood a 
spiritual deliverance— an eternal salvation, as to body 
and soul, as opposed to damnation. (Mark. 16 : 16.) 
As now damnation includes in it the highest evil, so 
does salvation comprehend in it the highest good, 
which is communion with God, enjoyed by the righte- 
ous here in grace, and hereafter perfectly in glory. It 
is that salvation — that great good, which no pen can 
describe, no tongue express, and of which, therefore, 
we can but say : " How great is that good, which thou 
hast laid up for them that fear thee." (Ps. 31 : 19.) 
This salvation the Apostle here assumes it as certain 
that the righteous shall enjoy : and this is in truth : 



104 



THE RIGHTEOUS SCARCELY SAVED. 



for to be righteous, is the way to salvation ; and this 
appears — 

1. From the fact that he is acquitted from guilt and 
exposure to divine wrath, and made heir of eternal life, 
and thus saved in hope. Such is the import of the 
language of Paul, Eom. 8 : S3, " Who shall lay any 
thing to the charge of God's elect? it is God that jus- 
tifieth," etc.; and thus David pronounces the man bless- 
ed, to whom the Lord " imputeth righteousness, with- 
out works," This is a perfect righteousness, which can 
stand in the divine judgment ; and therefore the Church 
exults, saying, " I will greatly rejoice in the Lord." 
(Is. 61 : 10.) 

2. The righteous are such as are in Christ by faith, 
and are justified in him ; and " the just shall live, by 
his faith." (Hab. 2 : 4.) Consequently, it is believers 
only who are justified; for "he that belie veth on the 
Son, hath eternal life." (John. 3 : 26.) 

3. The righteous are those who are sanctified by the 
Spirit of God — "who do righteousness," (1 John 3:7;) 
follow after it, (1 Tim. 6 : 11 ;) walk in all the ordi- 
nances and commandments of the Lord. (Luke 1 : 6.) 
Inasmuch now, as without holiness no man shall see 
the Lord, (Heb. 12 : 14,) it necessarily follows, that those 
who are partakers of holiness, shall certainly see the 
Lord. 

4. The righteous are likewise godly persons ; and 
godliness has the promise not only of the life that now 
is, but of that which is to come — eternal life. (1 Tim. 
4 : 8.) It is then certain that the righteous are saved, 
and they only. 

Although the righteous are saved, they are but 



THE RIGHTEOUS SCARCELY SAVED. 105 

scarcely saved. The word scarcely is not to be under- 
stood, as if the righteous could fall from that state, and 
come short of salvation, as the Papists and advocates 
of free-will seek hence to show. Scarcely is expressive 
not of uncertainty but difficulty ; for the salvation of 
the righteous who are justified by faith in Christ and 
sanctified by his Spirit, is according to God's promise, 
secure, certain, and unchangeable, (Eom. 8 : 33 ;) since 
they have been elected from eternity. Therefore Paul 
says, 2 Tim. 2 : 19, u The foundation of God standeth 
sure, having this seal, the Lord knoweth them that are 
his." Neither is it to be understood, as if believers were 
always in doubt and uncertainty with respect to their 
salvation. No; for the righteous can be assured of 
their salvation, as Paul said, 2 Tim. 1 : 12, " I know 
whom I have believed;" and Eom. 8 : 38, 39, "I am 
persuaded that nothing shall separate us from the love 
of God ;" and they are therefore exhorted to make their 
calling and election sure. But according to the force 
of the original, scarcely here signifies with difficulty. 
Such is its acceptation in the Greek, and in this sense it 
is employed Acts 14 : 18 : " And with these sayings 
scarce restrained they the people, that they had not 
done sacrifice unto them" — 1 it was only by means of a 
great effort — by a resolute refusal of the proffered 
homage, and every manifestation of disapprobation, that 
Paul and Barnabas prevented them from sacrificing to 
them, as gods.' Such is also its import Acts 27 : 16 : 
"And running under a certain island, we had much 
work to come by the boat ;" that is, 1 we obtained it, but 
by a desperate effort.' And thus we ordinarily speak of 
any object as scarcely obtained, which is secured only 
5* 



106 THE RIGHTEOUS SCARCELY SAVED. 



by much, trouble, labor, and pains : thus it is also to be 
understood in our text. The righteous then are saved, 
but scarcely, that is, with great toil and effort — through 
many conflicts, and afflictions, distress, extreme agonies, 
temptations, and chastisements. This the Lord Jesus 
teaches, Luke 13 : 14 : " Strive to enter in at the 
straight gate where he speaks first of the gate, which 
is straight, and through which we can not enter except 
by striving — through which we must press with violence. 
Direct your attention also to that remarkable passage 
found Matt. 7 : 13, 14. The way of life heavenward 
is exceedingly narrow, inasmuch as the whole life must 
be regulated by the law of God, which demands a strict 
and precise service. We are now prepared to perceive 
how the righteous are scarcely saved. 

1. The righteous are scarcely saved, inasmuch as they 
must be born again. (John 3 : 3.) God can not save, 
unless he first make spiritually alive those who are 
by nature dead in trespasses and sins. (Eph. 2:1.) 
Truly, there is need of that same power, for the regen- 
erating and re-creating of the sinner, which was re- 
quisite for the creation of the whole world : nay, much 
more ; for at the creation, there was naught opposed to 
God ; but now all that is in the sinner is enmity 
against God : (Eom. 8 : 7 :) " the carnal mind is enmity 
against God." 

2. Shall they be saved they must believe ; and that 
is the work of God alone, (John 6 : 29.) And what 
does it not require to bring to God one who entertains 
such exalted imaginations with respect to himself, and 
in all his words and acts conducts as if he were God 
himself? What is not required to render proud, high. 



THE RIGHTEOUS SCARCELY SAVED. 107 



minded man, humble and small in his own eyes, and 
to cause him to prostrate himself before God as a beg- 
gar ; to lie in the dust as a worm, and thus to sup- 
plicate his grace. Judas chose the halter rather than 
believe ! Oh ! what is not requisite to remove from his 
false dependences, one who builds upon his own righte- 
ousness, and reposes so securely in it ; and to drive him 
thus naked and bereft of all things out of himself, as 
one helpless, lost, and in a desperate state, to Jesus, 
through him to be reconciled to God, and by his perfect 
righteousness only, to be rescued from destruction and 
eternally saved? It is hard to desire Christ and naught 
but Christ. It is toilsome the whole day to follow after 
Christ, and not to rest until we find him ; and therefore 
shall a person believe the arm of the Lord must surely 
be revealed, (Is. 53 : 1 ;) and therefore Paul says, that 
the work of faith is the exceeding greatness of the 
power of (rod, " according to the working of his mighty 
power, which he wrought in Christ when he raised him 
from the dead :" and therefore are the righteous 
- scarcely saved. 

3. Shall they be saved, they must exercise repent- 
ance ; in accordance with Luke 13:3; and what 
does not this act of the soul include ? It includes a 
turning from sin % o holiness ; from Satan to God ; from 
ourselves and all creatures unto Christ ; and how great 
a work is this ? for one who is so in darkness, nay, is 
darkness itself! who can not find the way of life ; who 
is unable and unwilling to return ; who is so blinded 
by self-love that he regards his evil heart as good ; who 
so cherishes his delusive hope, that he neither can nor 
will abandon it ; who is so caught in the snare of the 



108 THE RIGHTEOUS SCAECELY SAVED, 

devil, who holds him captive at his will ; who is a 
child of wrath and an enemy of God ! Oh 1 what does it 
not require to arrest such ungodly, heedless sinners, in 
their way, and to" arouse them from their lethargy ? Oh I 
what does it not require to bring one who has forgotten 
and contemned God ; who has made God his enemy ; 
who has naught to expect but his eternal wrath, again 
to God, and cause him to realize and enjoy his favor 
and love ? Will not the thought naturally arise in his 
breast, How can I, who am an enemy and hater of 
God, become reconciled to him ? Should I appear in 
his holy presence, would he not immediately thrust me 
away, and cast me into hell ? Could God take delight 
in saving a sinner such as I ? It is, therefore, a work 
of great difficulty to cause a sinner to entertain that 
confidence in God, without which he can not be led to 
repentance : thus he is scarcely saved. 

4. Shall he be saved, he must be made holy ; for 
without holiness no man shall see the Lord. (Heb. 
12 : 14.) And what does not this include ? What en- 
ergy and skill must not the Holy Ghost employ to sanc- 
tify the elect sinner? for within and without, he is 
wholly unclean and loathsome, and from the crown of 
his head to the soles of his feet, there is no soundness 
in him. Thus he must not only be sanctified in all 
that he does and leaves undone, and yield his members 
as instruments of righteousness, and to this end forsake 
all things — cutting off a right hand and plucking out 
a right eye, (Matt. 6,) that is, abandoning his dearest 
bosom-sins ; but he must be also inwardly sanctified — 
his heart must be changed — be entirely transformed — 
the image of God be impressed upon it — he must be 



THE RIGHTEOUS SCARCELY SAVED, 



109 



holy in all his motives, in order to glorify God in all 
things. And oh ! how great the work to sanctify a heart 
so habituated to sin, to vanity and folly ; and to impart 
to it true wisdom ! an effect this, to the production of 
which naught less than divine power is adequate : 
therefore is he scarcely saved. 

5. He is " scarcely saved," inasmuch as he must deny 
himself: (Matt. 16 : 24:) "If any man will come after 
me, let him deny himself and take up his cross and follow 
me ;" that is, in general, the old man, the flesh, with its 
affections and lusts, must be crucified, (Gal. 5 : 24) — he 
must yield his understanding a captive to the obe- 
dience of Christ, (2 Cor. 10 : 5 ;) he must renounce his 
own will ; he must abandon his sinful inclinations, 
lusts, and pleasures, (1 Pet. 2 : 11 ; Eph. 4 : 22 ; and 
5 : 11 ;) also reputation, possessions, and friends ; nay, 
be willing for Christ's sake, to lose even his life, (Luke 
14 : 26 :) " If any man come to me, and hate not 
father, and mother, and wife, and children, and 
brethren, and sisters, yea, and his own life also, he can 
not be my disciple " How hard this for a sinner, 
whose heart is as a stone, and it yet must take place 
and therefore is he "scarcely saved." 

6. Inasmuch as he must be heavenly-minded, and 
willing to part with all that is seen, for that which is 
unseen ; and with Paul count all things loss and dung 
for the excellency of the knowledge of Christ, (Phil. 3 :) 
— despise the favor of men, the treasures, riches, and 
delights of this world ; and seek only those things 
which are above, where Christ is ; and thus exalt the 
Lord Jesus above ten thousand, and so proclaim him to 
the world. But oh ! the magnitude of such a work ! 
therefore is he scarcely saved. 



110 THE RIGHTEOUS SCARCELY SAVED. 



7. He is " scarcely saved," inasmuch as he must love 
God above all, and his neighbor as himself, (Matt. 
22 : 37, 40) — he must bless them that curse, do good 
to them that hate, and pray for them that persecute 
him, (Matt. 5 : 45.) But how difficult to love even 
our enemies : therefore is he scarcely saved. 

8. He is " scarcely" and with great difficulty saved, 
as regarded in himself ; seeing it is with the greatest 
difficulty that one who is deadly sick can begin or ac- 
complish any undertaking ; yea, no more readily than 
an Ethiopian can change his skin, or a leopard his spots, 
can they do good, who have been accustomed to do evil. 
(Jer. 13 : 23.) They are as the dead, and can contribute 
nothing to their own restoration to life ; so mortally 
helpless are they. Therefore, Paul says, Eom 7 : 14, 
" I am carnal, sold under sin." 

9. To this is to be added the fickleness and inconstancy 
of man, who, when convinced by God, resolves to change 
his conduct and no more pursue his sins ; yet proves 
unfaithful to his resolutions, and does not continue 
steadfast and believing, but turns again to folly : thus 
is his sorrow like a morning cloud, which soon passes 
away, and therefore is he scarcely saved. 

10. " Scarcely" and with great difficulty are the 
righteous saved, inasmuch as God sometimes forsakes 
them ; though not for ever, Tbut for a moment ; and not 
entirely, but as regards his sensible and consoling 
grace. Thus the Church complains, Is. 49 : 14, "The 
Lord hath forsaken me, and my Lord hath forgotten 
me." To this is to be added that the Lord, their light, 
and the strength of their life, at times withholds for a 
period his wonted assistance ; permits them to be sub- 



THE RIGHTEOUS SCARCELY SAVED. 



Ill 



jected to the assaults of their enemies ; hides from 
them his lovely countenance ; appears to be angry with, 
them, to write bitter things against them, and turn to 
be their enemy ; so that it becomes to them a season of 
complaining and lamenting, of asking and seeking, of 
conflict and wrestling. This we see in Job 6 : 24, 
and 13 : 24 ; in David, Ps. 13:2-4; in Asaph, Ps. 
77 : 4-10; and in Heman, 88 : 17, 18. Of these 
things, an unconverted man knows nothing — nothing 
of the loss of communion with God, and nothing of the 
sweetness of that communion, since he has never en- 
joyed it. 

11. " Scarcely" are they saved, inasmuch as they are 
called to endure many temptations and conflicts with 
Satan, for the devil, their adversary, goeth about as a 
roaring lion. (1. Pet. 5 : 8.) He is dexterous and de- 
ceitful, and is ever plotting their destruction and labor- 
ing to draw them from God. To this end he shoots at 
them his fiery darts, in order to lead them into sin, and 
prevent or mar that which is good ; or fills their minds 
with blasphemous thoughts, in order to sift their faith ; 
to extinguish their love; to weaken their hope, and 
reduce them to despondency and doubt. How they 
should arm themselves against him, can be seen Eph. 
6 : 10-18. It is then scarcely. 

12. Add to this, the world that lieth in wickedness, 
(1 John 5 : 19 ;) that is, evil men, with their sinful 
associations, who are the instruments of Satan. For 
what he can not himself do, he does through them, as his 
organs ; for he roles in the children of disobedience, and 
urges them on to the destruction of the godly, now by 
perfidious flatteries — by representing in such fair colors 



112 THE EIGrHTEOUS SCARCELY SAVED. 



the beauties, pleasures, honors, and riches of the world, 
to entice their souls ; and now by assailing them with 
vile slanders, invectives, lies, and malicious threats. 
Thus are the righteous called to suffer much at the 
hands of the ungodly ; and that for Christ's sake, 
(Matt. 5 : 11 ; 1 Pet. 2 : 19, 20 ;) and hence pass 
through evil report and good report, and to all this 
they must rise superior ; as they can not without con- 
flict. 

13. In addition to this ; they still have a deceitful, 
seductive, wicked heart — that evil and depraved nature, 
which continually leads them astray ; for "the heart is 
deceitful above all things and desperately wicked,"- 
(Jer. 17 : 9 ;) and " thus is every one tempted, when 
he is drawn away of his own lust, and enticed." For 
the heart which is a sink of iniquity, tends continually 
to sin, nay, continually sends forth sin ; and therefore 
the heart must be kept diligently. (Prov. 4 : 23.) The 
old man must be crucified, and our members which are 
upon the earth, mortified. (Col. 3 : 5.) The body 
must be brought into subjection, and provision not 
made for the flesh to fulfill the lusts thereof. (1 Cor. 
9 : 27 ; Eom. 13 : 4.) Hence their wrestling, their 
watching, their praying against sin, their tears, sor- 
rows, and complaints, with Paul, Eom. 7: " Oh ! 
wretched man that I am ! who shall deliver me from 
the body of this death?" and all this occasions a con- 
stant strife. 

14. And lastly, are to be mentioned all the afflictions 
and adversities which so frequently and grievously 
assail the righteous ; (for " many are the afflictions of 
the righteous," Ps. 34 : 20 ;) through which it is de- 



THE RIGHTEOUS SCARCELY SAVED, 



113 



clared, they nmst enter into the kingdom of God. 
(Acts 14 : 22.) Who can enumerate all the calamities 
which they experience in this vale of tears, in person, 
family, estate, and calling, honor, good name ? What 
sickness, poverty, disquietude, dishonor, violence, slan 
der, and persecution? Scarcely often, has one evil 
passed, before another is experienced ; so that innum- 
erable evils compass them about, (Ps. 40 : 13 ;) and 
how hard is this for the flesh ! 

Add to all, that deep distress and bitter agony of 
soul on account of sin, which is the greatest evil they 
are called to endure, (Ps. 25 : 17 :) " The troubles of my 
heart are enlarged : oh ! bring thou me out of my dis- 
tresses." Wherefore, also the word of God, speaking of 
the attainment of salvation, employs all such modes of 
expression as are significant of toil, labor, and concern : 
as, to work out our salvation with fear and trembling, 
(Phil. 2 : 12,) to seek, (Matt. 6 : 33,) to strive, (Luke 
13 : 14 ;) which form of speech is drawn from a warrior, 
who has many and mighty foes with whom to contend. 
Thus also must a child of God, in the work of his sal- 
vation, strive against enemies so numerous, and thus 
with violence assault the kingdom of heaven, (Matt. 
11 : 12 ;) run in the Christian race, (1 Cor. 9 : 24 ;) 
follow after perfection, (Phil. 3 : 12 ;) and exercise him- 
self, (1 Tim. 4:7:) " Exercise thyself unto godli- 
ness." This last, literally expressed, is wrestling, and 
the similitude is drawn from the combatants in the an- 
cient games, and implies the greatest intrepidity, as 
that of a hero armed from head to foot, that he may 
prove victorious in the conflict, and bear away the 
crown of life. It is also required that we watch, stand 



114 THE EIGHTEOUS SCAECELY SAVED. 



fast in the faith, quit ourselves like men, and be strong, 
(1 Cor. 16 : 13 ;) fight the good fight of faith, (1 Tim, 
6 : 12 ;) and be steadfast, immovable, always abound- 
ing in the work of the Lord. (1 Cor 15 : 58.) 

All these forms of expression intimate that those who 
are saved, are saved not easily, but though great con- 
flict, and with much effort and wearisomeness ; and this 
by reason of the unworthiness of their best works ; 
the contest between flesh and spirit ; the depravity of 
their hearts ; the narrowness of the way to life ; the 
difficulties attendant upon required duties ; the insuffi- 
ciency of their righteousness ; and the strict demands 
of the righteous Judge. 

Is it true, my hearers, that the righteous are scarcely 
and with so much difficulty saved ? It becomes us then, 
not to esteem salvation so lightly and of such easy at- 
tainment. Unless we would directly oppose the word 
of God, we must acknowledge salvation to be a quite 
different thing from what is supposed by most men 
who yet hope to be saved ; for they imagine that it is 
entirely well with them, and that they shall be saved, 
provided they avoid outward and gross sins ; live honest 
and correct lives ; perform the external duties of god- 
liness, and diligently pursue the business of their call- 
ing. O wretched men ! can that be true godliness, and 
the narrow way of life ? Oh ! no : outwardly to forsake 
sin, pursue virtue, and live correctly, is only in accord- 
ance with the practice of the heathen: as said the 
Saviour: "Do not even the publicans so?" (Matt. 
5 : 4, 7.) Although God has expressly declared in his 
word, that something more is necessary to salvation, 
and that the way to heaven is exceedingly narrow, men 



THE RIGHTEOUS SCARCELY SAVED. 115 



notwithstanding form so light an opinion of salvation, 
and imagine that they shall so easily acquire it. They 
do not carefully examine whether they be righteous, 
and are not concerned whether they be in a state of 
grace, and have an interest in Christ ; but satisfy 
themselves with a bare and unfounded persuasion, and 
place dependence upon the external propriety of their 
conduct — they rely upon the fact that they are baptiz- 
ed ; that they have made confession of their faith ; that 
they partake of the Lord's supper; that they attend the 
house of God, and read his word — upon these things, I 
say, they rely, and in the mean while are grovelling as 
very moles, and this, but to acquire some earthly good; 
and entertain not the slightest doubt that they shall be 
saved : this, they regard as certain. But know, 0 vain 
man ! that thou shalt not thus attain salvation ! These 
things must indeed be done, but are not of themselves 
sufficient. The Spirit of God declares by the mouth of 
Peter, that " the righteous are but scarcely saved," and do 
you expect so easily to secure it ? Oh ! no : you lament- 
ably deceive yourself and greatly err : " The god of this 
world hath blinded your mind and holds you captive 
in his snare," (2 Cor. 4:4;) and whilst you promise 
yourself heaven, let me freely assure you that you shall 
obtain hell. Listen, I pray you, to the declaration of 
the Author of all truth, Matt. 7 : 21 : " Not every one 
that saith unto me, Lord, Lord, shall enter into the 
kingdom of heaven ; but he that doeth the will of my 
Father which is in heaven." 

0 careless and unconverted sinners, who have no 
concern respecting the state of your souls, and imagine 
that you will be saved ! Who, I pray, persuades von, 



116 THE RIGHTEOUS SCARCELY SAVED* 



that you will so readily obtain heaven ? I entreat you, 
judge for yourselves, would not then Peter, without 
reason, have said that the righteous are but scarcely 
saved" ? Would not the Lord Jesus have improperly 
described the way of salvation as so narrow ? Should 
you be saved in your carnal, vain, worldly, and careless 
state, and through so superficial a service, it were not 
true that vre are saved scarcely, but without difficulty, 
Your manner of life is surely not one of strict con* 
formity to divine requirements; and would not the 
disciples, the martyrs, and the most eminent saints have 
acted foolishly in doing so much, and living so pre* 
cisely ? These withal were greatly concerned respect- 
ing their salvation ; and could you pursue so heedless 
a course and yet be saved ? Oh ! let not your deceitful 
heart thus lead you astray. Close not so willfully your 
eyes and persist in imagining that you can so easily be 
saved! Most certainly, believe me, your deceitful 
heart turns you aside : you feed upon ashes, and you 
are hastening to eternity with a lie in your right hand! 
Must a regenerate Christian daily pour out before Glod 
so many ardent prayers, and utter so many agonizing 
supplications ; shed so many bitter tears ; be so dis- 
tressed and concerned respecting his sins ; find it neces- 
sary to strive so manfully against them, and, in addi- 
tion, be compelled to endure so many temptations and 
afflictions ; and can you, by one heartless sigh to God 
and a little superficial service, become an heir of salva- 
tion ? Oh ! no. But do you ask, are .there none then 
saved, who do not experience such a conflict ? No : 
none other. This conflict is the lot of one, more ; of 
another, less ; but there is not one, who has not some 



THE EIGHTEOUS SCAECELY SAVED. 117 



experience of it, Such, an one will, I doubt not, find the 
workings of his heart described in the foregoing expo- 
sition. Let it not be supposed, however, that this con- 
flict is the meritorious cause of the salvation of the 
righteous. Oh ! no : that is to be attributed to pure 
sovereign grace ; but it is the way to salvation ; for 
God leads his children through conflict to conquest. 

You will possibly say, if this be so narrow a way, I 
should dread to enter upon it ; for who could always 
live thus ? But know, 0 man ! that it is but for a time, 
and that the sufferings of this present time are not to be 
compared to the glory which shall hereafter be revealed 
to the children of God. Is the labor great ? the reward 
is still greater. Is the contest severe ? the victory is 
glorious ! and though it endure for awhile, the glorious 
issue is notwithstanding certain. If therefore you desire 
your salvation, let not these things affright you ! Oh ! 
no ; were you but aware, what joys are still to be found 
in that way, you would, with Moses, esteem the re- 
proach of Christ greater riches than all the treasures of 
Egypt. It is not at all times a season of distress and 
difficulty. Oh ! no : the anger of the Lord endureth for 
a moment, but there is a* life in his favor. (Ps. 30 : 6.) 
Herein the children of God sometimes exult, that they 
have more joy in their hearts than the ungodly when 
their corn and their wine are increased, (Ps. 4:7;) and 
M I delight in the way of thy testimonies as much as in 
all riches." (Ps. 119 : 14.) Ask a child of God, and he 
himself will inform you that in the midst of all his tri- 
bulations, he would not barter his condition for thou= 
sands of worlds ! Oh ! no : he would say, Though a man 



* Dutch translation, 



118 THE RIGHTEOUS SCARCELY SAVED. 



gave me all the substance of his house for this love, (to 
be a child of God,) I would utterly contemn it. Would 
you not then rather be found in this way ? or will you 
still continue to pursue your sinful course, and imagine 
you will notwithstanding be saved? Entertain not 
such an expectation ! abandon that soul-destroying de- 
lusion ! no longer deceive yourself with a false hope, 
but awake I beseech you ! awake, ere to your sorrow 
you find it too late, and then first discover that you 
have deceived yourself. It is certainly cause of aston- 
ishment that you can go on so securely, and indulge so 
little fear, whilst yet the righteous are scarcely saved ! 
or do you imagine that you are righteous ? Tell me, I 
pray you, what reason you have for such supposition ? 
The Pharisees imagined the same, but were mistaken. , 
There is also a civil righteousness consisting of this, 
that we live in accordance with the laws of the land, 
reputably — without injuring or wronging any one — 
giving to every one his own, and doing what is equal 
and just. These things are indeed good, and constitute 
an honorable man, but not a righteous Christian. You 
must certainly acknowledge, that you are by nature, 
through original and actual sin, deserving of condem- 
nation ; and that you daily increase your guilt and there- 
fore are a child of wrath ; in addition, that you are 
unable to deliver yourself; nay, that you also "will 
not," because you are an enemy of God. The inquiry 
now is — 

1. Whether you realize and contemplate these facts 
with sorrow and concern or not. 

2. If this has filled you with anxiety, and led you to 
despair of effecting your own salvation. Have you 



THE RIGHTEOUS SCARCELY SAVED. 119 

been so convinced of the holiness and justice of God ? 
have you had such views of your own ill-desert, that 
you could justify God, should he cast you into hell ? 
Have you seen that God can not forgive your sins, 
without the endurance of the threatened punishment ? 
Has this caused you to hunger and thirst after the 
righteousness of the Lord Jesus ? Has your heart gone 
out after him ? Has he become precious in your eyes ? 
Have you desired him and naught besides ? and become 
convinced that you are in absolute need of him ? 

3. Have you become supremely concerned respecting 
Jesus — that you might be reconciled and made at peace 
with God through him, and thus attain the favor of 
God and live in communion with him ? Have you, to 
this end, fled for refuge to the Lord Jesus, and surren- 
dered yourself to him ? 

4. Are you also desirous of sanctification by virtue 
of the merits of Christ, that you may lead a holy life ? 
Have you experienced this, and do you still daily expe- 
rience it ? Has it been and is it still daily true, that you 
thus seek reconciliation on account of your sins, and 
betake yourself to the Lord J esus by prayers and sup- 
plications ? 

5. Do you labor to glorify God in all your conduct 
and by a correct deportment to edify your neighbor and 
thus work out your own salvation with fear and trem- 
bling ? Is this the ground of your persuasion ? Then 
you are happy indeed. But ah ! how far is this from 
being true ? How do ye show the contrary by your 
actions ? 

1. Ye, who still adhere to your own righteousness — 
who depend for acceptance upon the goodness of your 



120 THE KIG-HTEOUS SCARCELY SAVED. 

hearts or your good intentions ; who still rest upon the 
external duties that you have performed, and your 
doing your best, [to speak in Arminian style.] 

2. Ye also, who so securely pursue your course ; put 
far off the evil day and therefore walk according to the 
course of this world, in the indulgence of the lust of the 
flesh, the lust of the eyes and the pride of life ; which 
are not of the Father, but of the world. 

3. Ye also, who refuse to acquiesce in the appointed 
way of salvation marked out by God, because ye are 
unwilling to live so strict and careful a life, and walk 
in this way of tribulation ; and who say, " The way of 
the Lord is not equal," (Ezek. 33 : 17 ;) " Therefore let 
us break their bands asunder, and cast away their cords 
from us/' (Ps. 2 : 2 ;) for what profit is it, that we should 
serve God, and keep his ordinance, and walk mourn- 
fully before him? (Mai. 3 : 14.) 

4. Ye, who are disposed to ridicule distressed souls,, 
denominating their experience idle fancies ; and regard 
it unnecessary to live so circumspectly. 

But consider at length, I pray you, how miserable is 
your state f Oh ! that you beheld the awfulness of your 
condition ! As long as you are not of the number of 
the righteous, you are still subject to the wrath of God 
and the curse of the law; God is to you an angry 
judge; and, continuing in this state, you shall certainly 
be lost ; for if the righteous be but scarcely saved, thou 
shalt not be saved ! 0 sinner ! Canst thou think or 
hear of this without concern ? Think, I beseech you r 
how lamentable will be your condition, when you shall 
lie upon your expiring bed, with pale death in view,, 
and conscience shall awake and declare to you that you 



THE RIGHTEOUS SCARCELY SAVED. 



121 



■are not one of the righteous. Then shall you open 
your failing eyes, and with broken utterance exclaim : 
Oh ! how am I deceived ! Now alas ! I find by sad expe- 
rience the way to heaven a narrow way ! Oh ! how can 
I enter upon it ? It now is and seems too late ! The 
door seems closed, and there is now no hope. Ah ! 
wretched me. so to have contemned the way of salva- 
tion ! Now shall I be compelled to learn by sad expe- 
rience what before I was unwilling to believe. 0 
dread eternity ! Let me therefore prevail with you, ere 
this sad experience be yours. 

Do you ask what shall I do ? I answer, seek a cor- 
rect, clear, and affecting knowledge of your sins, and 
your lost state before Grod, as well as of your entire 
helplessness, and your inability to deliver yourself, and 
that, this being the case, you must perish, unless the 
Lord prevent you with his sovereign grace. Pray Grod 
also that he will impress this upon your mind ; that you 
may be dismayed and concerned respecting it ; and thus 
as one lost be driven out of yourself to the Lord Jesus; 
flee for refuge to him, and surrender yourself as un- 
godly, and in danger of damnation, with hearty self- 
condemnation, to him, to be justified, sanctified, deli- 
vered from sin, and glorified. Oh ! rest not, until you 
have arrived at this point. To this end, you must earn- 
estly call upon God by prayer and supplication ; you 
must, with Paul, (Phil. 3.) count all things but loss and 
dung that you may win Christ ; you must forsake all 
the vanities and sinful associations of the world ; (for 
evil communications corrupt good manners, 1 Cor. 15 : 
33 ;) you must be diligent in the use of all means, as 
the reading of the word of God, and the hearing of it 
6 



122 THE RIGHTEOUS SCARCELY SAVED. 

preached ; you must, withal, have a deep impression of 
your helplessness, that in the use of the means you may 
be led to look to the Lord for his Spirit. Thus proceed, 
and, I beseech you, rest not until you be found in 
Christ. Contemplate also much your miserable state ; 
in addition, how speedily you may be overtaken by 
death ; that you must then appear in the judgment, and 
that if in this life you have not been converted, you 
must be lost ; also, that the Lord is willing to help poor 
sinners who in uprightness come to him. Oh ! in Christ 7 ^ 
stead I beseech you, lay this to heart, that in the day 
of judgment, it may not be a testimony against you. 
And oh! that the Lord would impress it upon your 
mind, by his Spirit, that you might thereby be con- 
verted. 

But how blessed are the people of the Lord, who are 
truly righteous ! Of them we may say, u Blessed is the 
nation whose God is the Lord ; and the people whom 
he hath chosen for his own inheritance," (Ps. 33 : 12 ;) 
for, " Who shall lay any thing to the charge of God's 
elect ?" (Rom. 8 : 83.) They have a great good in ex- 
pectation ; they are partakers of the triune God. Of 
them we may say, u Happy art thou, 0 Israel : who is 
like unto thee, O people saved by the Lord !" (Deutv 
83 : 29.) Truly so great is their happiness that it can 
not be expressed, although it is as yet not known nor 
fully experienced. They can, notwithstanding, exult, 
saying, " Beloved, now are we the sons of God, and it 
doth not yet appear what we shall be : but we know, 
that when he shall appear, we shall be like him, for we 
shall see him as he is. (1 John 3 : 2.) It is true that 
they are here but as lamps despised in the eyes of those 



IKE RIGHTEOUS SCARCELY SAVED. 12o 

that are at ease, (Job, 12 : 5 ;) but they are precious in 
fee eyes of the Lord. Their portion is not in this life, 
but they have a better good in prospect. They must 
through much tribulation enter into the kingdom of 
God. It is with them now, as it was with Israel in the 
wilderness : this world is also a wilderness and a howl- 
ing wilderness, to them, to lead them to the heavenly 
Canaan. Therefore, 0 children of God ! let it not ap- 
pear strange to you that many afflictions come upon 
you. You have heard that the righteous are scarcely 
saved. Oh ! let this sustain you under your crosses, whe- 
ther as to body or soul ; since this is the Lord's ordinary 
method with his children. For how otherwise could it 
be said, u Comfort ye, comfort ye, my people, saith your 
God : speak ye comfortably to Jerusalem, and say to her 
that her warfare is accomplished ?" Did the people of 
the Lord experience no sorrow and conflict, what need 
were there of comfort ? Yea, what else is the import 
of that recorded Eev. 7 : 17, of those that serve God 
before the throne day and night — that " God shall wipe 
all tears from their eyes;" but that here they suffer 
sadness and sorrow and shed tears of distress ! Be then 
of good courage : the Lord will not suffer you to be 
tempted above that ye are able to bear, but will with 
the temptation, make a way to escape. Consider that 
the Lord does what is for your highest good, when he 
suffers you to be afflicted; for whom he loves he 
chastens, that they may be partakers of his holiness. 
Eeckon with Paul, that the sufferings of this present 
time are not worthy to be compared with the glory 
which shall hereafter be revealed. Bear in mind that 
the time is short ; for these light afflictions, which are 



124 THE RIGHTEOUS SCARCELY SAVED; 



but for a moment, shall work out for you a far more 
exceeding and eternal weight of glory ; and the Lord 
will at length deliver you from all afflictions, when 
through death he shall translate you to his blissful fel- 
lowship, where you shall be for ever with him, and 
experience no separation, and where all your sorrow 
shall be changed into joy ; for the Lamb that is in the 
midst of the throne shall feed you, and shall lead you to 
fountains of living waters, and God shall wipe all tears 
from your eyes. 

Light is sown for the righteous and gladness for the 
upright in heart ! Amen ! 



n. 

l^imMt (&\xft M tire IttgirMg. 

"Where shall the ungodly and sinner appear?" — 1 Pet. 4 : 18. 

Exceedingly diverse are the unregenerate and the 
truly regenerate, as well in their nature and disposition 
as in their life and walk, and especially in their death, 
They differ exceedingly in their nature and disposition : 
the unregenerate are darkness, the regenerate light in 
the Lord. (Eph. 5 : 8.) They are also different in their 
conduct and walk. Paul, speaking of the unregenerate, 
Phil. 3 : 16, says some " walk differently"* — differently 
from the renewed and ungodly ; for he soon after adds : 
"But our conversation is in heaven," The way in 
which the godly walk, is the straight and narrow way, 
which is indeed a toilsome way, but notwithstanding 
a way of righteousness — a holy way. 11 The way of 
life is above to the wise, that he may depart from hell 
beneath ;" but the ungodly walk according to their own 
fancy, desire, and the imagination of their hearts, in 
the way of perverseness. This is a broad way, and 

* Dutch translation. 



126 THE MISERABLE END OF THE UNGODLY. 



easy to the flesh., and therefore appears good in the 
eyes of the ungodly ; but is, notwithstanding, the way 
of death, the end of which is destruction. 

This diversity appears also in seasons of adversity 
and affliction. The ungodly called to the endurance of 
divine judgments, murmur against the Lord, saying 
his ways are not equal. (Ezek. 18 : 25.) The righteous, 
on the contrary, humble themselves under the Lord's 
hand ; are silent in affliction, justify God and praise 
him: "I was dumb I opened not my mouth;" (Ps. 
89 : 10,) and Mic. 7:9: "I will bear the indignation 
of the Lord." 

But most dissimilar are they in their death. Oh ! how 
vast the contrast between the righteous and wicked, 
when called to die ! They have both an end, but a very 
unlike one. The end of the righteous is joy and eternal 
glory ; the end of the ungodly woe, wretchedness, and 
condemnation. (Ps. 37 : 38 and 1 : 6.) This also Peter 
declares in our text. Upon the first member of this 
verse, we have already dwelt, namely, that which sets 
forth the state of the righteous : now follows the mis- 
erable end of the ungodly : u Where shall the ungodly 
and sinner appear ?" 

In the explanation of these words we must dwell 
upon two distinct points. 

I. The persons : " the ungodly and sinner." 

II. Their miserable state : " Where shall they ap- 
pear ?" 

I. The Apostle speaks of the ungodly and sinner, by 
which two words some divines suppose that two classes 
of persons are to be understood. Some conceive that 



THE MISERABLE BSD OF THE UNGODLY. 127 

by the ungodly are intended all those who are without 
God, as unbelieving heathen who live without God in 
the world; without the God of the covenant; strangers 
from the covenant of promise. By sinners they un- 
derstand, unholy, nominal Christians, who confess God 
with the mouth but deny him by their works. By the 
ungodly, others understand, such as sin against God ; 
and by sinners, such as sin against then neighbor. 
This distinction, however, has no sure foundation, since 
the words ungodly, and sinner, are often interchanged, 
to express the same class of persons. By the ungodly 
are to be understood, all sinners, (Eom. 4 : 5,) and by 
sinners, frequently, the extremely ungodly, who are 
therefore coupled with publicans, (Luke 15 : 1 ;) nay, the 
heathen are thus denominated, Gal. 2 : 15 : "We who are 
Jews by nature, and not sinners of the gentiles ;" and 
sometimes all who do not serve, honor, and obey God : 
(John 9 : 31,) " We knovf that God heareth not sinners : 
but if any man worship God and do his will, him 
he heareth so, that we may here properly understand 
by the ungodly and sinners, one and the same descrip- 
tion of persons, to wit, all the unregenerate ; who are 
still in the state of nature, in which one indeed sins 
more, another less, but yet all, as long as they live in 
that state, according to the desires of their unrenewed 
hearts, are ungodly and sinners. 

An ungodly person then, according to the force of 
ihe original word here found, is one, who does not know 
and serve God, but lives without God : as we are wont 
to denominate one who is without concern, unconcern- 
ed ; one not just in his dealings, un-just ; one a stranger 
to happiness unhappy. An ungodly man then, taken 



128 THE MISERABLE END OF THE UNGODLY; 

in this sense, is one who is still in his natural state, and 
consequently such as Paul describes him, Eph. 2 : 12, 
" Without God in the world :" as he also more particu- 
larly explains, chap. 4 : 18 : " Darkened in understand- 
ing, alienated from the life of God," that is, not having 
spiritual life, but actuated only by depravity, as it is to 
be found in the corrupt workings of the heart, through 
which he is deprived of inward peace and quiet ; and 
by means of his constant propensity to evil, is tossed 
about, and subject to constant perturbation and commo- 
tion of mind. It is the description given by the Holy 
Ghost himself of the ungodly. (Isa. 57 : 20.) By the 
same manner he also injures, disturbs, pollutes, and 
corrupts others : according to the proverb in Israel, 
1 Sam. 24 : 13, "Wickedness proceedeth from the 
wicked." 

From all this it is manifest that such an one is desti- 
tute of a title to life, and condemned as unrighteous ; 
for to have a title to life is also to be partaker of the 
spirit of life, and therefore an ungodly person is not 
only without God, but also without Christ, as Paul re- 
presents, Eph. 2 : 12. All this is included in the word 
ungodly or wicked ; and since there are so many mis- 
apprehensions in relation to this point, of which Satan 
well knows to take advantage, (for however common 
is the word in the Scriptures, the force and meaning of 
it are not understood, and it is commonly regarded as 
designating others than those intended,) therefore, it 
will be necessary that we show from the word of God, 
who are here intended by the Holy Spirit. 

1. A graceless person — one who is not acquainted 
with God in his supremacy, and in his glorious and 



THE MISERABLE END OF THE UNGODLY. 129 



amiable perfections, and consequently does not admire 
or love him. Thus a wicked person is represented, 
Jer. 12 : 1. " Why doth the way of the wicked pros- 
per ?" is there asked, and the character of those spoken 
of is immediately shown : " Thou art near in their 
month, and far from their reins," that is, they are not 
sincere — they have no real love to thee — they know 
thee not — they do not act from an inward and spiritual 
principle. Hence all the unregenerate, who are not 
renewed and changed by the spirit of life, are ungodly. 

2. A disquieted and perturbed one : u There is no 
peace saith my God to the wicked." (Isa. 57 : 21.) They 
are under the influence of the lusts that war against 
the soul, (2 Pet. 1 : 11 ;) and inasmuch as they are borne 
forward by those lusts, they are brought into great dis- 
quietude, and the more because this happens in a man- 
ner which convinces them that such course must end in 
destruction. Their sins, however, are too agreeable to 
them ; evil is too powerful for them, and hence results 
frequently, that disquietude, that perturbation and dis- 
tress which are occasioned by the convictions and ad- 
monitions of conscience ; and they experience fear and 
terror in view of death, and the last judgment. " The 
wicked flee when no man pursueth," (Prov. 28 : 1 ;) 
" Many sorrows shall be to the wicked." (Ps. 32 : 10.) 

3. An ungodly person is also one who disturbs good 
order, who occasions perturbation and disquietude, de- 
files and injures others : " They sleep not, unless they 
have done mischief, and their sleep is taken away un- 
less they cause some to fall." (Prov. 4 : 16.) "What 
can not an ungodly man effect by his bad example ! 
How polluting and corrupting are his words ! " Evil 

6* 



130 THE MISERABLE END OF THE UNGODLY. 



communications corrupt good manners." (1 Cor. 
15 : 33.) How by their vile and contaminating dis- 
course do they frequently excite the passions, and stir 
up evil emotions in those who hear them : " Their 
tongue is set on fire of hell ; full of deadly poison." 
(James 5 : 8.) Hence David says, Ps. 6 : 8 : " Depart 
from me, all ye workers of iniquity;" (Ps. 119 : 115.) 
" Depart from me, ye evil-doers : for I will keep the 
commandments of my Grod. r 

4. But especially is an ungodly man one who is con- 
demned — who can not stand in the judgment. Thus it 
is taken Ps. 109 : 7 : "When he shall be judged, let 
him be condemned." An ungodly man is opposed to 
a righteous one, and a righteous man is one, who, by 
virtue of the merits of Christ, is exempted from guilt, 
and the punishment of sin, and has in Christ a title to 
life, and is sanctified by his spirit : therefore, an un- 
godly person is one, who according to God's law, has 
no title to life ; is not united to Christ by faith ; has 
hence no interest in his sufferings and obedience ; and 
is therefore guilty * before God, (Ps. 5 : 10 ;) for the 
mouth of truth says, " He that belie veth not the Son, 
is condemned already, (John 3 : 13) — he has part in the 
righteousness of life in Christ. 

Such ungodly persons are all men in a state of nature : 
who have not yet become partakers of spiritual life 
through regeneration, but live after the flesh and their 
own corrupt desires, are not united to Christ, and do 
not live to his glory. Thus, says Paul, Eom. 5:6: 
" In due time Christ died for the ungodly." All these ; 

* Dutch translation. 



THE 3IISEEABLE END OF THE UXG0DLY. 131 



however, differ from each, other, for there are various 
classes of ungodly persons, as — 

1. Tlie openly and entirely wicked — monsters in 
Imman form — dead weights to the world — men who are 
continually immersed in their wickedness, who glory 
in it, and declare their sin as Sodom. (Is. 8 : 9.) Paul 
describes these, Eom. 3 : 13-18 ; 1 Cor. 6 : 10 ; and 
they also by their fleshly works, sufficiently show that 
they are ungodly, (Gal. 5 : 91-21.) 

2. The wicked, at the same time marked by external 
propriety of conduct : who avoid gross sins ; live out- 
wardly correct, moral, and unblamable lives, and there- 
fore do not suppose that they are ungodly ; for such 
imagine, however contrarily to Gods word, that fornica- 
tors, whoremongers, drunkards, thieves, and such alone 
are ungodly and profane men. Xow, from these sins 
they are free, and therefore conceive they are not the 
ungodly : as the Pharisee, Luke 18 ; whilst one who 
knows and fears the Lord, can readily perceive from 
their conduct that they are ungodly : " The transgres- 
sion of the wicked saith within my heart, that there is 
no fear of God before his eyes," (Ps. 36 : 1 ; as if he had 
said they may think of themselves what they please, I 
am satisfactorily convinced they are wicked ; their life 
and walk testify there is no fear of God before their 
eyes. 

3. There are also ungodly persons, who refuse to believe 
they are such, flattering themselves that they are right- 
eous ; of whom the Eedeemer speaks, Matt. 9 : 13 : "I 
am not come to call the righteous." These take it ill 
that they are regarded as ungodly, whilst yet in the 
language of the Holy Ghost, this is their proper appel- 



132 THE MISEEABLE END OF THE UNGODLY. 

lation. Such, were the Jews, who said, that God was 
their Father. The Lord Jesus demonstrated to them 
that they had no part in God, but were ungodly, and 
of their father the devil: at which, they were so 
offended, that they sought to stone him. (John 8 : 41 
-44.) When the Lord said to them, that they were 
still in their natural blindness — knew not God, and 
were consequently alienated from the life of God, they 
in the most resolute manner repelled the intimation, 
saying : "Are we blind also ?" (John 9 : 40.) Ignorant, 
nominal Christians regard those as destitute of charity, 
who suffer it to appear that they consider them not in 
fellowship with God and Christ, and thus ungodly, 
though by their actions they make no exhibition of the 
life of God. 

4. There are still those who are regarded by men, not 
as ungodly, but as righteous — who have a name to live, 
although dead, (Eev. 3:1.) These are outwardly 
changed ; have escaped the pollution of the world ; live 
externally godly ; conduct before men as God's people 
are wont to do, (Ezek. 33 : 31 ;) and yet in reality are 
ungodly, having no title to life in Christ, without the 
Spirit, and strangers to communion with God: in a 
word, hypocrites. We must therefore understand by 
the ungodly, not only such as live in open and gross 
sins, but all unconverted, natural men : who, however 
much adorned with civil virtues and propriety of con- 
duct, are not yet united to Christ ; and therefore have 
no title to life, and are not sanctified by his Spirit. 

And hence is added, "and sinner:" not as if an un- 
godly man were not a sinner, but the better to express 
the nature of man. All men are sinners, because trans- 



THE MISERABLE END OF THE UNGODLY. 133 



gressors of the divine law, and destitute -of the holiness 
required by God in his law. But there is here intended 
an impenitent sinner: who takes pleasure in sin, and 
continually wanders from the right way ; lives in sin, 
and has contracted a sinful habit ; whose calling, as it 
were, is sin, and who is therefore deservedly denomin- 
ated a sinner. This is true of every unconverted per- 
son : who does naught but sin, since in all that he does, 
he proposes not to himself a right end, namely, the 
glory of God ; though he be not chargeable with all 
sins, and does not always sin, he yet does not hate sin. 
Does he avoid some sins? it is not from love and fear 
of God, but because he has no opportunity — his dispo- 
sition, or means, or calling, do not permit them. "The 
sins which he commits, rule in him — he lives with 
delight in them, and is thus, with Ahab, sold to do 
evil. (1 Kings 21 : 20.) 

II. Of these ungodly and sinners, Peter adds : ' Where 
shall they appear ?" When the Apostle thus inquires, 
we must not regard him as doubting, much less deny- 
ing that the ungodly and sinners shall appear before the 
judgment-seat of Christ; nay, he presupposes this, (vs. 
5 ;) for this appearance is general, as the Apostle Paul 
teaches, 2 Cor. 5 : 10: "We must all appear before 
the judgment-seat of Christ." So also says the Apostle 
Jude, in his epistle, vs. 14, 15: "Behold, the Lord 
cometh with ten thousand of his saints, to execute 
judgment upon all, and to convince all that are ungodly 
among them." When then, the Apostle inquires, 
"Where shall they appear?" he intends thereby to 
express the sad and awful end of the ungodly : as is 
said in the former, the 17th vs. It is a similitude 



134 THE MISERABLE END OF THE UNGODLY. 



borrowed from «, criminal, who, being summoned before 
a tribunal; is examined, convicted, and condemned. 
Thus it is also here, and therefore holy Peter asks, 
" Where shall he appear ?" that is, where shall he appear 
as the righteous, to be saved? He shall not be able to 
stand in the judgment, but be judged and condemned: 
as is also taught by David, Ps. 1 : 5 : " Therefore the 
ungodly shall not stand in the judgment, nor sinners in 
the congregation of the righteous." 

Such is the miserable condition of the ungodly and 
sinner, that, not only in the divine judgment hereafter, 
but not even in this life, can he anywhere appear with 
comfort or boldness ; for Solomon in his Proverbs, from 
which Peter adduces these words, presents to view his 
calamitous state as general, (Pro v. 11 : 31:) "Behold, 
the righteous shall be recompensed in the earth ; much 
more the wicked and the sinner :" so that the ungodly 
and sinner, even here upon earth, can appear nowhere 
but with fear and terror. 

1. The ungodly and sinner can not appear with bold- 
ness and filial confidence before God in prayer; for 
" we know that God heareth not sinners." (John 9 : 31.) 
His sacrifice is "an abomination to the Lord," (Pro v. 
15 : 8 ;) ".He that turneth away his ear from hearing 
the law, even his prayer shall be abomination," (Pro v. 
28 : 9.) And though he make many prayers, yet being 
offered formally — from mere custom, and not through 
the spirit, they are not acceptable to God: "And when 
ye spread forth your hands, I will hide mine eyes from 
you : yea, when ye make many prayers I will not hear ;" 
nay, "his prayer becomes sin." (Ps. 109 : 7.) 

2. Does he appear in the house of God to hear his 



THE MISERABLE EHB OF THE UKG0DLY. 135 

word ? that also is not profitable to him, nor pleasing to 
Grocl: (Isa. 1 : 12 :) ""When ye come to appear before 
me, who hath required this at your band, to tread my 
courts ?" since bis beart is filled with filtbiness, and su- 
perfluity of naughtiness, and prejudice against the word 
of God, (James 1 : 21.) He comes not to do what the 
Lord shall say, but to find fault, or to harden bis beart. 
Hence, said the Lord to the prophet Ezekiel: "And they 
come unto thee as the people cometh, and they sit be- 
fore thee as my people, and they hear thy words, but 
they will not do them." (Ezek. 33 : 31.) 

3. Does the ungodly and sinner appear at the Lord's 
table? (as alas! he may be found doing.) 0 wretched! 
The seal of grace becomes to him a token of condemn- 
ation — his table becomes a snare — he eats and drinks 
judgment to himself, because be discerns not the Lord's 
body, (1 Cor. 11 : 29 ;) for he approaches unworthily — - 
without real spiritual life, without suitable examination 
and preparation. 

4. But when death arrives, where then shall the un- 
godly and sinner appear? How shall he be able to 
stand ? Death will be to him the king of terrors, who 
will bring his state to a consummation, through which 
every thing desirable shall cease to him, and all that 
can be dreaded come upon him. Having lived ungodly, 
he shall die accursed ! Oh ! how fearful must be the 
thought of death to him whose portion is in this life ! 
Oh ! how dreadful for him, when death shall seize upon 
him ! Even as for Belshazzar, when he saw the fingers 
of a man's hand, writing upon the wall : (Dan. 5 : 6 :) 
" Then the king's countenance was changed, and his 
thoughts troubled him, so that the joints of his loins 
were loosed, and his knees smote one against another," 



136 THE MISERABLE END OF THE UNGODLY. 

5. But, where shall lie appear in the day of the last 
judgment? It is true, he shall rise again; but it shall 
be to shame and everlasting contempt. (Dan. 12 : 2.) 
He shall also appear in the judgment ; but shall be 
placed as a goat at the left hand, where he will be un- 
able to endure the strict scrutiny of the omniscient 
Judge, and the just judgment of the Almighty. When 
called to give account of every idle word, his mouth 
shall be stopped, and the Judge shall pronounce upon 
him the fearful sentence,. " Depart from me, ye cursed, 
into everlasting fire prepared for the devil and his an- 
gels;" which shall also be actually executed: he " shall 
go away into everlasting punishment." (Matt. 25.) 
Hell, the place of the damned, is his own place ; which 
is prepared for him, that he may appear there for ever ; 
but not be able to stand, on account of the vindictive 
justice of Grod, by whom he shall be punished. 0 
awfully miserable one, who must there appear ! How 
shall his laughter be turned into mourning, his brief 
prosperity be recompensed with a never-ending curse ! 
When he shall appear there, alas ! then shall he howl 
for sorrow of heart ; gnaw his tongue, and in inexpres- 
sible anguish and pain, gnash upon his teeth, and 
say to the mountains and rocks, "Fall on us." 
(Eev. 6.) 

And this is a necessary consequence; for if the right- 
eous be but scarcely saved, the ungodly and sinner shall 
certainly perish: as the Apostle well concludes. A 
righteous person differs as much from the ungodly 
and sinner, as heaven from hell ; as light from dark- 
ness. Their ends therefore, are exceedingly different. 
Must a righteous person endure so much affliction? 



THE MISERABLE EKD OF THE UNGODLY. 137 



what then, shall not come upon the ungodly, who still 
lives in his sins ? Must he that loves God experience 
so much suffering and sorrow ? what shall not he suffer, 
who hates him, and is his enemy ? If it pleases God so 
sorely to visit and chastise his children, the objects of 
his favor, for their infirmities, oh! how shall he not 
avenge himself upon his adversaries, for their sins and 
evil deeds committed all the days of their lives? Such 
also is the inference of the wise king Solomon : "Behold, 
the righteous shall be recompensed in the earth : much 
more the wicked and the sinner." An ungodly person 
is without God — alienated from the life of God — neither 
fears nor serves him : there is then, for him, no conso- 
lation nor salvation. A sinner living on in sin, shall 
have no part with the righteous ; for u what fellowship 
hath righteousness with unrighteousness ? or what part 
hath he that believeth with an infidel?'' (2 Cor. 6 : 
14, 15.) "Where then shall the ungodly and sinner 
hereafter appear, since upon earth he refuses to come to 
God? God calls him to his blissful communion in 
Christ, but he says by his deeds, if not by his words, 
u Depart from us; for we desire not the knowledge of 
thy ways," (Job. 21 : 14 ;) " Cause the Holy One of Is- 
rael to cease from before us." (Isa. 30 : 11.) The holy 
Jesus invites him to come to him ; but he will not come, 
(John 5 : 40 ;) he has greater love for sin and the world. 
God calls him to repentance, but he continues averse to 
God. He calls him to tears of sorrow, but he remains 
at ease in his vain delights ; and since he does not strive 
he can not enter in — since he does not assault the king- 
dom of heaven with violence, he can not take it. But 
since with full strides he pursues the broad way so de-- 



138 THE MISERABLE END OF THE UNGODLY, 



lightful to Mm, lie has naught to expect but everlasting 
destruction. This then is sure. It follows also from 
the vindictive justice of God, who will by no means 
clear the guilty, and who can have no communion with 
the sinner, and therefore must condemn and punish 
him. Thus said David, Ps. 5 : 4, 5. 6: "For thou art 
not a God that hath pleasure in wickedness: neither 
shall evil dwell with thee. The foolish shall not stand 
in thy sight : thou hatest all workers of iniquity. The 
Lord will abhor the bloody and deceitful man." Is 
then the righteous scarcely — narrowly — with much toil 
and labor saved? then has the ungodly and sinner 
naught to expect, but eternal condemnation. 

From all these things, we see the sad and wretched 
end of all the unconverted, ungodly and sinners. And 
hence also, it is plain that though the ungodly may be 
prosperous, their prosperity is, notwithstanding, vain ? 
and but for a time. Their happiness is short, and their 
joy but in appearance, and ends in everlasting anguish 
and grief. However well they seem fortified against 
calamities of every kind, there is suspended over them 
an unexpected and most awful desolation, through 
which they shall perish, David may therefore well 
say : " Fret not thyself because of evil-doers, neither be 
thou envious against the workers of iniquity ; for they 
shall soon be cut down like the grass, and wither as the 
green herb," (Ps. 87 : 12.) Are their worldly rank, 
reputation, power, and wealth great ? yet if we contem- 
plate the conclusion of their course — go into the sanc- 
tuary and consider their end, we perceive that "God 
sets them in slippery places, and casts them down into 
destruction. How are they brought into desolation, as 



THE MISERABLE EKD 6F THE UNGODLY. 139 



in a moment ! they are utterly consumed with terrors." 
(Ps. 73 : 17-20.) 

Behold then, the awful state of the unconverted! 
Approach, ungodly sinner, who find your pleasure in 
sin, and are without fear and concern: behold here, the 
awful and miserable state in which you are before God ! 
You who have never yet realized yourself lost — have 
never yet been expelled from your own righteousness, 
your own strength, and good works, and therefore have 
not yet become a partaker of the righteousness of Jesus 
Christ — sinner, who are not yet born again — have not 
experienced a saving change in heart and life; but con- 
tinue in the old man — the old, corrupt nature, and 
therefore still live in sin, hear a sad message : Wo unto 
thee! it shall be ill with thee! If the righteous are 
scarcely saved, where shalt thou appear? It is true 
thou shalt appear in judgment, before the great God — 
the omniscient, almighty Judge, but shalt not be able to 
stand in the judgment, but be condemned. Oh ! consider, 
I beseech you, when your Judge shall rise up, what 
will you answer him ? (Job 31 : 14.) Wherewith will 
you vindicate yourself against all that shall be preferred 
against you ? All things shall witness against you — all 
the means of grace ; all the sermons you have heard ; 
the numerous warnings, exhortations, instructions you 
have enjoyed, shall condemn you, and deprive you of 
all excuse ! All the mercy and long-suffering of God ; 
all his benefits which should have led you to repent- 
ance, will aggravate your sins. The law will curse you! 
(Deut. 39 : 26.) The Gospel also will curse you! (1 
Cor. 16 : 22.) To these shall be added your own con- 
science, which will be compelled to assent to all these 



140 THE MISERABLE END OF THE UNGODLY. 

things, and shall set your sins in order before your 
eyes ! nay, the Spirit of God, whose motions and striv- 
ings you have so long resisted, shall then turn to be 
your enemy ! Ah, sinner ! Where shalt thou appear ? 
What wilt thou reply to all these accusations at the 
judgment? Think for a moment what will be your 
condition when required to give account for every idle 
word. (Matt. 12.) When condemned you shall im- 
mediately be banished from the presence of your judge. 
You will not be able to stand before God; for he hates 
all workers of iniquity. (Ps. 5 : 5.) Therefore shall he 
publicly say to you, "Depart from me ye workers of 
iniquity I" (Matt. 7.) 

Ah ! how little do you now realize how dreadful it is 
to be separated from God, the greatest good! The 
enjoyment of the gracious presence of God which the 
saints experience in this life, is more precious to them 
than all the world. Are they now favored with but a 
glimpse of his countenance, they exclaim : Lord, in thy 
favor is life ! (Ps. 30 : 6.) Nay, however precious is 
life, they notwithstanding can testify that, " The loving 
kindness of God is better than life." (Ps. 63 : 3.) Are 
they deprived of this, they are perplexed, disquieted, 
and troubled: "Thou hidest thy face and I am trou- 
bled." (Ps. 30 : 8.) Think, then, how fearful it will be 
to be for ever deprived of the perfect communion of 
that ever blessed God. Oh! the loss of the divine 
favor ! how dreadful ! Where will you appear when 
you shall be delivered to devils? When they shall 
drag you away to hell, no one will there be able to help 
you ! Every thing will forsake you ! Then it will be 
in vain, and too late to look for help ! Oh ! my heart 



THE MISERABLE EJSTD OF THE UNGODLY. 14i 



shudders as I imagine in what condition — in what dis- 
tress, and hellish agonies, the poor sinner will be, when 
he perceives that he is now for ever forsaken by God, 
by Christ, by angels and saints, and finds himself in the 
assembly and power of devils, who will torment him. 
Before him, he shall perceive an angry judge ; around 
him, devils who will stand ready to execute the divine 
vengeance ; within him, he will find a gnawing worm ; 
above him, a closed heaven, which shall refuse him en^ 
trance ; beneath him, a gaping hell, that shall devour 
him. This will be the place where the ungodly and 
sinner shall appear, and for ever remain. Oh ! wretched 
eternity ! Oh ! eternal wretchedness ! 

0 hearers, how is it that your hearts are not more 
affected hereby ? When David, a man after Grod's own 
heart, thought upon the judgment, he exclaimed: "My 
flesh trembleth for fear of thee, and I am afraid of thy 
judgments." (Ps. 119 : 120.) 

And can you hear this without a holy emotion and 
concern? Are you not impressed by a subject of eter- 
nal moment, which so intimately concerns you ? I am 
not ignorant of the reason of this strange phenomenon. 
So deluded are mankind, that when they read in the 
word of God of the ungodly, although in the text, and 
in many other passages it stands associated with the 
word sinner, they suppose that only the openly and 
abominably wicked, as blasphemers, profane swearers, 
murderers, thieves, whoremongers, drunkards, and 
similar persons, are to be understood. Those who are 
free from such gross sins, and are somewhat character- 
ized by orderliness and external propriety of deport- 
ment, although not affording the slightest indication of 



142 TIIE MISERABLE END OF THE UNGODLY* 

grace and spiritual life, such, they suppose to be good 
Christians, and godly persons. It is true, in the ordp 
nary associations of life, they are honorable in their cha- 
racter, but they are notwithstanding, in the divine esti- 
mation, ungodly and sinners. The Spirit of God, whose 
decisions should certainly be the guide of our judgment, 
denominates all unconverted, natural men, who are not 
in communion with God, nor united to Christ, nor sanc^ 
tided by his Spirit, though distinguished for morality 
and propriety of demeanor in their intercourse with man- 
kind, nay, though attentive to the outward forms of reli- 
gion. All still in their natural and .unregenerate state, 
are, without distinction, ungodly and sinners, as we have 
shown in the explanation. Oh ! that it were suitably felt ! 
It is a device of Satan, to deceive and persuade the un- 
converted, that they are not so wicked ; that others are 
far more evil and sinful than they ; that their works are 
not so corrupt ; that it is not they who are reproved and 
threatened by the preacher ; that they possess many 
virtues ; that their state is not so miserable ; that un- 
godly persons are only abandoned wretches, who are 
guilty of open and gross crimes, who are punished by 
the magistrate. They are not such ; and by this vile 
deceit of Satan the edge of the sword of the Spirit is 
blunted, and prevented from penetrating, and effects no 
saving change, and hence it is, 

1. That men are not brought to reflection and a 
knowledge of themselves. Do they read in the word of 
God, or is it said to them, " What hast thou to do to 
declare my statutes, or that thou shouldst take my 
covenant into thy mouth V (Ps. 50 : 16 ;) " The sacri- 
fice of the wicked is an abomination to the Lord," 



THE MISERABLE END OF THE UNGODLY. 148 

(Prov. 15 : 8,) and similar expressions,- they are not at 
all affected — do not regard themselves as there intended, 
but only the rudest classes of mankind ; they do not 
apply them to themselves, and hence remain insensible.- 

2. This also holds back from repentance. 

Portions of Scripture, however affecting in themselves^ 
such as the following, Ezek. 83 : 11, "As I live, saith 
the Lord, I have no pleasure in the death of the wicked; 
but that the wicked turn from his way and live : turn 
ye, turn ye from your evil ways ; for why will ye die, 
0 house of Israel? And Ecm. 4 : 5, that Grod "justi> 
fieth the ungodly/ 7 together with Isa. 55 : 7, "Let the 
wicked forsake his way, and the unrighteous man his 
thoughts ; and let him return unto the Lord and he will 
have mercy upon him/' etc. ; these they can hear and 
read without being moved. They believe not, they 
feel not, that they are ungodly and sinners, and there- 
fore remain unconverted and unjustified. 

8. Hence also it is, that they go on securely and un- 
concerned in sin, in opposition to all warnings, threat- 
enings, and divine judgments, however fearful. Let it 
be said, "Wo unto the wicked f it shall be ill with 
him," (Isa. 8 : 11 ;) let the fearful declaration thunder ill 
their hearing, "The curse of the Lord is in the house 
of the wicked," (Prov. 3 : 83 ;) " But after thy hardness 
and impenitent heart treasurest up unto thyself wrath 
against the day of wrath and revelation of the righteous 
judgment of God ; who will render indignation and 
wrath, tribulation and anguish upon every soul of man 
that doeth evil/' (Eom. 2 : 5-9 ;) they are not disturbed — - 
they do not fear — they have no compassion on them- 
selves — because, alas ! they entertain an incorrect idea 



144 THE MISERABLE END OF THE UNGODLY, 



of an ungodly person, and refuse to acknowledge them* 
selves to be such. 

0 sinner ! that this truth were now revealed to your 
soul, who now so composedly and comfortably proceed 
in your way ; and what fear and concern would then be 
excited in your breast ! How would you day and night 
call out and cry to God to be merciful to you ! 

Should we now indulge in flatteries, and say to you 5 
it shall possibly yet be well with you — you have per- 
formed many good acts ; there are undoubtedly many 
worse than yourself ; you are baptized ; you have made 
a profession of religion ; you attend the public service 
of God's house : be of good cheer — could that make 
you happy ? Oh ! no : that were to daub with untem* 
pered mortar. (Ezek. 13 : 14.) The word of God de- 
clares that natural men, having not the Spirit, alien- 
ated from the life of God, and strangers to communion 
with Christ, are ungodly and unconverted sinners. 
Shall his word be of no force with you ? What advan- 
tage would it be to you that we deceived and destroyed 
you? Oh! how will he who is so misled and deceived 
at length and for ever reproach and curse him by whom 
he has been thus dealt with ! " He that saith unto the 
wicked, Thou art righteous ; him shall the people curse." 
(Prov. 24 : 24.) 

You admit the truth of the word of God, and that by 
it we shall be judged. And in this word now, are 
stated many characteristics of the ungodly and sinner, 
by aid of which we are diligently to examine ourselves, 
to determine whether we be such, and in such state. 

1. An ungodly and sinner is one who commits sin, 
as is shown 1 John 3 : 8, 9 : "He that committeth sin 



THE MISERABLE END OF THE UNGODLY. 145 



is of the devil ; whosoever is born of God doth not 
commit sin.'' He that is of the devil is certainly un- 
godly, and is known by this, that he commits sin. Now 
it is certain that you who commit sin without inward 
opposition, struggling and conflict ; who find your satis- 
faction and delight in sin, and after the commission of 
it are not humbled on account of it, and ashamed before 
God ; do not sincerely mourn over it, and are not ten- 
derly affected, saving, Oh ! what have I done ! (Jer. 8.) 
TTo unto me that I have sinned ! and not desirous of 
reconciliation and sanctification — it is certain, I say, 
that you are ungodly and unconverted sinners, although 
exempt from gross transgressions. 

2. An ungodly person, however externally correct in 
his conduct, is not united to Christ, is a stranger to 
communion with him, and therefore has no title to life. 
Apparent is it, then, that you whose choice is not fixed 
upon Christ as surety, who do not receive him for justi- 
fication and sanctification, do not long after him, and 
look unto him, who are not occupied with addressing 
him by prayer and supplication, that you may be justi- 
fied through him as ungodly and condemned — that you 
are an ungodly, unconverted sinner. 

3. An ungodly person is one who is graceless — desti- 
tute of spiritual life, and therefore unregenerated, and 
not partaker of a divine nature. ISTow it is certain that 
you who are not really changed without and within — 
are not effectually loosened from things here below, and 
attached to things divine and heavenly, are an uncon- 
verted sinner, however fair your exterior. 

4. An ungodly person is one who has no real peace 

with himself or with others. It is the very token spe- 
7 



146 THE MISERABLE END OF THE UNGODLY. 



cified by the Holy Ghost, Isa. 57 : 21, "There is no 
peace, saith my God, to the wicked;" and Prov. 28 : 1, 
"The wicked flee when no man pursueth ;" for they 
have no peace with God, nor with conscience, nor with 
creatures. Whence, I pray yon, proceeds that disqui- 
etude, that commotion and fear of the elements ; nay, 
the- movement of a leaf, and other dangers from men or 
beasts, a threat, a fierce look, causes the ungodly to 
fear ; a worm, an insect, inspires with terror ; a conta- 
gious disease causes them to flee. And how disturbed 
are they in danger and fear of death ! how disquieted 
under God's afflicting hand ! Thus they also live at 
variance with others, and corrupt them — now, by their 
wrath ; now, by their impurity ; now, by their slanders 
and backbitings ; now, by their covetous desires ; and in 
many other ways, as opportunity offers. These are true 
marks of the ungodly. 

5. The ungodly, however distinguished by what is 
proper in visible deportment, are at heart haters and 
opponents of the narrow way of godliness. " They that 
forsake the law praise the wicked," says Solomon, Prov. 
28:4; and although they may practise some virtues, it 
is not from real love to virtue ; for true excellence is in 
reality an object of their aversion; for it is a joy to the 
righteous to dp good : it is a burden to the ungodly, so 
that their language, with that of the ancient Jews, is, 
" What a weariness !" 

Oh ! that at length you did but believe and know and 
see how wretched is your condition, and what must 
follow upon it ! Had you a correct view of your cor- 
rupt and wretched state, what a loathing and aversion 
would you have to yourselves and your sins ! If, there- 



THE MISEKABLE EXD OF THE UXGODLY. 147 

fore, you desire part in salvation, be entreated to forsake 
the broad -way you have hitherto pursued, and the man- 
ner of life followed by the mass of mankind. Forsake 
all ungodliness. Let the time past of your life suffice 
you to have wrought the will of the flesh, in the indul- 
gence of all your sinful lusts. You must now cease 
from sin and seek to frame your lives, for the rest of 
your time, according to the will of God. To this end 
we must attend to the following duties : 

1. We must lament, hate, and flee our former sinful 
and ungodly lives. The sins that were agreeable and a 
source of satisfaction to us, must be bitter to our souls 
— they must be a source of grief and sincere sorrow ; 
with tears of agony we must lament them, and thus 
manifest real regret that we have so provoked God by 
our manifold sins ; with a hearty confession, we must 
acknowledge and lament them before the Lord, saying 
with David, "I acknowledged my sin unto thee, and 
mine iniquity have I not hid. I said I will confess my 
transgressions unto the Lord." (Ps. 32 : 5.) Oh! that 
our sins lay as a heavy burden upon our hearts, so that 
being penetrated with sincere regret for them, we sup- 
plicated forgiveness from our judge: as David, Ps. 51 : 
1, "Have mercy upon me, 0 God, according to thy 
loving-kindness : according to the multitude of thy 
tender mercies, blot out my transgressions." This sor- 
row must, however, be sincere, and for sin as sin, and 
because at variance with the holiness of God and his 
law ; and thus it must work in us great carefulness, 
clearing of ourselves, nay, indignation, fear, nay ; vehe- 
ment desire, nay, zeal, nay, revenge. (2 Cor. 7 : 11.) 

2. But it is not enough not to be ungodly. He that 



148 THE MISERABLE END OF THE UKGODLY. 



will show that he hates ungodliness, must also be reli- 
gious and godly — he must perform that which is good. 
These two things are inseparably and invariably united : 
as the Apostle Paul says, Tit. 2 : 11, 12, " For the 
grace of God that bringeth salvation hath appeared to 
all men, teaching us that, denying ungodliness and 
worldly lusts, we should live soberly, righteously, and 
godly, in this present world. But, since we are help* 
less, and can not of ourselves overcome our evil and 
depraved nature, we must pray God for the grace of his 
Holy Spirit, and make use of ail means to obtain a clear 
view, opened eyes of understanding to behold the ex- 
ceeding evil of sin ; for, however specious it may some- 
times appear, it is in reality naught but deformity. Its 
origin is in the devil: " He that sinneth is of the devil." 
It exhibits his lineaments, bears his image, and is a 
child of darkness. Sin contemns God's majesty, and is 
at variance with his holiness; despises his goodness; 
denies his authority ; questions his omniscience ; resents 
his -justice; in a word, hates God, and merits eternal 
condemnation. It is impossible that he who contem* 
plates sin in its proper abominableness and deformity, 
should not regard it with hatred. We must watch 
against the very beginnings of sin. Since sin acquires 
the mastery by degrees, we must shrink back with 
horror from its fast approaches. We must avoid the 
least, and the smallest sins, would we escape the great- 
est. We should therefore propose God to ourselves as 
omniscient — seeing, and hearing, and noting all things ; 
and bear in mind a coming judgment, at which we must 
all appear and give account. 

Is any one convinced, that to the present time, he 



THE MISERABLE EST) OF THE U2s GODLY. 149 



has been ungodly and unconverted ? let him not think 
that it is too late ; let him not yield to despair ! Such 
state is better than that of the moral, the careless, and 
secure. All who have ever been saved, were ungodly 
and sinners. It is God that justifieth the ungodly. 
(Eom. 4.) "Whosoever shall be justified, must first per- 
ceive that he is ungodly : as God also demands of such 
that they forsake their wickedness, and return to him. 
(Isa. 55: 7.) 

How pathetic the testimony of God in relation to the 
wickedness of the wicked, Ezek. 33 : 14, 15: "If he 
turn he shall not die l n How can you hear this without 
emotion ? "Why are you not led to cast yourself upon 
your knees, in humble confession with Israel, Ps. 106 : 
6, " TTe have committed iniquity, we have done wick- 
edly" ? "Why are you not driven by it to the Lord 
Jesus, who in due time died for the ungodly, (Eom. 5 : 
6. | with desire to be justified by his blood, and sanctified 
by his Spirit ? He is possessed of a fullness adapted to 
all the need of a sinner, and is exceedingly gracious and 
willing to communicate it to penitent sinners. He 
stands for this purpose with extended arms ; he invites 
and calls sinners and the ungodly to repentance. Oh ! 
let him who is thus sensible of his sins and state of con- 
demnation before God, and his helplessness and unwill- 
ingness ; who is convinced of Jesus' all-suf&ciency and 
willingness, and realizes himself lost, and desires to be 
reconciled to God only through the merits of Christ, 
and to be sanctified by his Spirit, to the praise of the 
free grace of God — let him surrender himself to the 
Lord Jesus. k ' ; Him that cometh to him, he will in no 
wise cast out. ,? ( John 6 : 36.) I conclude with the 



150 THE MISERABLE EM) OF THE UNGODLY. 

words of the Prophet Isaiah, " Seek the Lord while he 
may be found, call upon him while he is near. Let the 
wicked forsake his way and the unrighteous man his 
thoughts : and let him return unto the Lord, and he 
will have mercy upon him, and to our God for he will 
abundantly pardon." (Isa. 55 : 6, 7.) 



mttir CclUcttoit. 



A SMALL COLLECTION OF SERMONS 

FROM THE 

OLD AND NEW TESTAMENT. 

FIRST PRINTED A. U 1773, 



PREFACE TO THE DISCERNING READER. 



"Worthy reader, you possibly imagine that the author of the follow- 
ing Sermons might have spared his pains, since the Church already 
groans beneath the burden of a multitude of printed discourses. Of 
this he is well aware, but in this portion of the world there are few in 
the possession of the ordinary reader ; besides, he is the man of whom 
every one talks ; beloved by many, hated by many more. Why, then, 
should not his friends be permitted to bring to the light that which he 
teaches ? To this is to be added, that these discourses were delivered 
after he had been graciously restored from a severe affliction, through 
which, for a considerable time, he could not discharge the duties of his 
office. Let it serve as no offense to you, that they are not written 
according to the rules of the art ; much less according to the new, and 
highly-wrought, and fashionable style. He is not ignorant how classic 
is the present age ; and that he is not writing for the learned, but for 
the plain and unlettered. It shall suffice him if he express himself 
according to the style of the Holy Spirit, in a clear and simple manner, 
and so that he can be understood by all. The distinguished "Witsius, 
in his "Controversy of the Lord," enumerates this among the reasons 
why, at the period of the Reformation, discourses were more productive 
of good than they are at present : because the preachers, being fre- 
quently uneducated men, and not knowing how to gratify their hearers 
with far-fetched or inflated words of human wisdom, sought to reach 
the heart by speaking the words of God, in demonstration of the Spirit, 
and with power. It is hoped that the spelling will be an objection to 
no one, for the author is not a Hollander by birth. That he began to 
preach in the Netherlands language, was in consequence of the advice 
of the Rev. Otto Verbrugge, late Professor of Theology and the Orien- 
7* 



154 



PREFACE. 



tal Languages at Lingen, (then his esteemed instructor,) now located at 
G-roningen. Some of these Sermons are upon texts suggested to him 
by friends, with the request that he would treat them. For the most 
part they have been composed when he was not at home, but at North 
Branch or Raritan ; hence there will have crept in some things which 
will demand an indulgent eye. But there will, also, probably be found 
in them some things that will be edifying, (for "who hath despised the 
day of small things"?) 

Be they, however, as they may, they will be obtruded upon no one ; 
he that is not pleased with them, may lay them aside. Truly we live 
in times so sorrowful that the discourse. Hosea 4, may well be regarded 
a word spoken in season. The fear there expressed may appear to 
many as unfounded, but has already, to a great extent, been realized ; 
for since that time judgments have been multiplied, so that he may say, 
the thing that I feared is come ; and what the future shall still disclose, 
is known to the all- wise G-od alone. It will be nothing desirable unless 
there be a general turning to the Lord. Oh ! that we were wise, and heard 
the rod and Him who hath appointed it, and submitted to divine chas- 
tisements, that the Lord might not withdraw his blessing from us, and 
make us desolate, and a land not inhabited. (Jer. 6:8.) 

Farewell, reader. Peruse these discourses without prejudice and 
for edification : to which end, the Lord graciously vouchsafe his bless- 
ing. I seek not praise, I fear not blame. 

March 2, 1^33. 



I. 

®!]e Sins at |0trt| f amenteir fmft feperato. 



" Remember not the sins of my youth, nor my transgressions : ac- 
cording to thy mercy remember thou me for thy goodness' sake, 0 
Lord!" Ps. 25 : 7. 

It is recorded in ancient Grecian history, (which, 
although to an extent fabulous, is calculated to con- 
vey many useful moral lessons), that Hercules, so 
distinguished for his heroic deeds, being in his youth 
in doubt what course to pursue in order to arrive at 
happiness and renown, was accosted by two females. 
One of them was dignified in her appearance, and 
modestly attired, and in all respects such as was cal- 
culated to excite reverence ; the other was of a full 
and fair countenance, gay in appearance, and decked 
with ornaments : and each prescribed, and sought to 
commend to him a different mode of life, The one 
was Virtue, the other Pleasure. Hercules, actuated 
by a noble principle, determined to follow Virtue ; 
and by this means arrived at such a pitch of distinc- 
tion, and performed such illustrious deeds. Let no 



156 



THE SINS OF YOUTH LAMENTED. 



one regard this a narrative of facts ; it is but a simili- 
tude — the production of some fertile imagination, de- 
signed to represent the young as standing at a point 
where two ways meet, one of which is that of plea- 
sure, in which they are invited to walk according to 
their natural desires, and the other that of virtue ; 
and that the way chosen in youth is generally per- 
sisted in. Truly wise, therefore, are those young per- 
sons who, refusing to listen to the voice of pleasure, 
choose the path of virtue. The contrary, however, is 
too frequently the case. The majority choose the 
way of pleasure, who, when they come to themselves 
in manhood, or even in old age, are frequently com- 
pelled to indulge in lamentation, and to pray with the 
Psalmist in the words of our text, " Remember not the 
sins of my youth, nor my transgressions : according 
to thy mercy remember thou me for thy goodness' 
sake, O Lord !" In the preceding verse, David prayed 
in general for the tokens of God's mercy and kindness. 
He now expresses in particular, in what respect he 
desires to experience those tokens. " Remember not 
the sins of my youth, nor my transgressions : accord- 
ing to thy mercy remember thou me for thy goodness' 
sake, O Lord I" Three topics here present them- 
selves : 

I v The deprecation, " Remember not my sins." 

l£ The supplication, u According to thy mercy re- 
member thou me." 

III. The motive presented, " For thy goodness' 
sake, O Lord!" 

As to the first, we are to consider that of which he 
speaks, to wit, youth. By this we understand, the 



THE SINS OF YOUTH LAMENTED. 



157 



earlier years of man, commencing at his birth and 
extending to full manhood. We hence find it em- 
ployed to express all stages and degrees of human 
life, under old age. It is applied to a small, speech- 
less child, as to Samuel when first weaned. (1 Sam. 
1 : 24.) It is elsewhere, however, applied to those more 
advanced, though having not yet arrived at old age. 
Thus we read that Saul said to David, " Thou art not 
able to go against this Philistine, to fight with him : 
for thou art but a youth." (1 Sam. 17 : 33.) The 
word expresses all degrees of young persons, from 
earliest childhood to complete maturity ; thus com- 
prehending in itself childhood, youth, and manhood. 
When David here makes mention of the sins of his 
youth, we are to understand him as employing the 
phrase in an extensive sense, to wit, as expressive 

1. Of original sin. (Ps. 51 : 7.) 

2. The sins of his childhood, " For the imagination 
of man's heart is evil from his youth." (Gen. 8 : 21.) 
The first thing discernible in children is sin and de- 
pravity ; for example, anger, revenge, hatred, envy, 
jealousy, pride, avarice, earthly- ruindedness, etc. 

3. Passing by childhood, we come to youth, and 
find persons in the state of boys and girls advancing 
to adult age ; and, if ever, it is in this period of life- 
time that foolishness is bound in the heart of a child. 
(Prov. 22 : 15.) In this stage of life, youth are ordi- 
narily stubborn, trifling, inconsiderate, disobedient, 
luxurious, haughty, vain, prodigal, wanton, and in 
similar ways astray from duty. 

4. All the sins even of adult years, whether within 
or without the married state, so long as we are still in 



158 



THE SINS OF YOUTH LAMENTED. 



full vigor, and are not to be classed among the 
aged. 

As we find David here lamenting the sins of his 
youth, we may reasonably conjecture that he com- 
posed this psalm in his old age, at least when in man- 
hood and a father ; and that, beholding the tempta- 
tions to which youth are subject, and how much 
disposed to evil, he reflected upon his own sins. It is 
true that all youth do not equally launch into excess. 
Who, however, must not acknowledge that in his 
youthful days he made himself chargeable with many 
sins and acts of inconsideration ? For this reason the 
Psalmist here prays, " Remember not the sins of my 
youth," etc. God is said to remember sins, when he 
visits and punishes them, whether with corporeal or 
spiritual afflictions and chastisements. Thus Job, the 
man of God, complains in the book of his patience, 
(chap. 13 : 26,) "For thou writest bitter things against 
me, and makest me to possess the iniquities of my 
youth ;" and penitent Ephraim, (Jer. 31 : 19,) " Surely 
after that I was turned I repented ; and after that I was 
instructed, I smote upon my thigh : I was ashamed, 
yea, even confounded, because I did bear the reproach 
of my youth." This is here deprecated, " Eemember 
not," in which he prays, 

1. That God will not remember his sins by punishing 
them, whether with corporeal or spiritual judgments. 

2. That he would not remember them by causing him 
to reflect upon them with self-reproach and distress ; 
but, on the contrary, forgive them for the Lord's 
sake, and inwardly grant him the assurance of the for- 
giveness of them, and comfort him. (Ps. 51 : 3-11.) 



THE SINS OF YOUTH LAMENTED. 



159 



And besides the sins of his youth, he also prays 
the Lord not to remember his transgressions. Although 
all sins are transgressions, they may, notwithstanding, 
be distinguished, and by transgressions be understood, 
unfaithfulness to solemn engagements, afterwards 
committed with more or less deliberation and willful- 
ness ; so that he here prays for the forgiveness of both 
his original and actual sins — as well those committed 
in the rashness of youth, as those of which he might 
have been guilty through his whole life to the present 
day, among which he does not deny that there were 
many committed voluntarily and purposely. 

On the other hand, we have his supplication in the 
second part of our text, " According to thy mercy, 
remember thou me." The word mercy has before 
occurred in the exposition of this psalm. David 
would say, " According to thy sovereign grace, 
through which thou canst and wilt show favor to the 
unworthy — nay, to the hell-deserving — by forgiving 
their sins, and from the fullness of thine all-sufficiency, 
granting them grace for grace." It is said with em- 
phasis, "Bemeniber thou me, O Lord!" that is, O 
God ! whose name is such in its import — thou whose 
honor it is to be gracious to penitent sinners, nay, 
thou who alone canst forgive sins. (" Who is a God 
like unto thee, that pardoneth iniquity, and passeth 
by the transgression of the remnant of his heritage?" 
Micah, 7:18.). He adds as a plea, " For thy good- 
ness' sake, O Lord !" 

Divines are of opinion that there is here an allusion 
to what we find, Ex. 33, where Moses, after Israel had 
sinned, and God had expressed his determination to 



160 THE SINS OF YOUTH LAMENTED. 



destroy or to forsake the people, entered for them into 
the gap, and, as evidence that he had found grace, 
besought him to show him his glory ; whereupon Je- 
hovah answered, "I will make all my goodness [the 
same word in the original as we have here] pass be- 
fore thee ; and I will proclaim the name of the Lord be- 
fore thee ; and will be gracious to whom I will be 
gracious." (Ex. 33 : 19.) The consequence of which 
was, that Jehovah proclaimed his name, " The Lord, 
the Lord God, merciful and gracious, long-suffering 
and abundant in goodness and truth." (Ex. 34 : 6, 7.) 
To this Moses afterward appealed, when, on another 
occasion, he again prayed for Israel. (Num. 14 : 19.) 
This goodness is wondrously great. (Ps. 136.) It is 
the ground upon which also believers, after their 
wanderings and falls, may continually anew approach 
God. " But I have trusted in thy mercy." (Ps. 13 : 
5.) Therefore they denominate the Lord the God of 
their mercy. (Ps. 59 : 10, 17.) No wonder, then, 
that the petitioner adds, " For thy goodness' sake." 
In the 11th verse this is thus expressed : " For thy 
name's sake." 

And with propriety does our Psalmist, in praying 
for the forgiveness of his sins, appeal to the goodness 
of J ehovah ; for because he is good, he is also ready 
to forgive. (Ps. 86 : 5.) And we read that when the 
people had sinned, Hezekiah prayed that the good 
Lord would pardon them ; and it is recorded that the 
Lord hearkened to Hezekiah, and healed the people. 
(2 Chron. 3 : 18-20.) " For the hand of the Lord is 
upon all them that seek him for good." (Ez. 8 : 22.) 
Which goodness of Jehovah Nehemiah plead : " Ee- 



THE SIKS OF YOUTH LAMENTED. 161 



member me for good." (Neh. 13 : 31.) Therefore, 
also, the penitent Jews shall come, fearing the Lord 
and his goodness, in the latter days. (Hos. 3 : 5.) 

From these words we may learn that youth has its 
special temptations. The young are vain, tenacious 
of their own opinions, devoted to pleasure, and impe- 
tuous in their feelings ; besides, improvident and fickle 
because destitute of experience. This daily observa- 
tion confirms. The cause of the destruction of multi- 
tudes is to be found in their youth ; and although it is 
true that all youth do not equally run into excess, (for 
many are withheld from much evil either by restrain- 
ing grace or a good education,) who, notwithstanding, 
must not acknowledge that in his youthful days he was 
guilty of many acts of impropriety? Even David 
himself, although he could testify that he feared God 
from his youth, Ps. 71 : 5, 6, was yet aware, that in 
his youth he had been guilty of many sins, by the re- 
membrance of which he was much distressed, and 
hence found occasion to pray, "Remember not the 
sins of my youth, nor my transgressions." 

In the second place, we may hence perceive, that 
the elect, who are brought to God, are not only con- 
vinced of the sins of their youth at their conversion, 
but have subsequently such discoveries of them, that 
they are distressed and deeply humbled on account of 
them. This appears in the man after God's heart; 
also in Job 13 : 26 ; and Jer. 31 : 19, " Surely, after 
that I was turned I repented, and after that I was in- 
structed, I smote upon my thigh : I was ashamed, 
yea, even confounded, because I did bear the reproach 
of my youth." 



162 



THE SINS OF YOUTH LAMENTED. 



What think ye, my hearers, ye men advanced in 
years ! have the sins of your youth ever been brought 
to your minds ? You will probably say, yes, we have 
thought of those sins, and spoken of them. But, friends, 
this is not the inquiry. Have you so felt them, as to 
repent of them ? How clearly are ye here discovered 
to view — ye, who not only with delight reflect upon 
the wanton extravagances of your youth, but also 
speak of them with such satisfaction that it is manifest 
you have never repented of them, recounting what 
heroes you have been in fighting and drinking, in 
card-playing, in horse-racing, in dancing, in acts of 
licentiousness, and the practice of deception upon un- 
suspecting females ! Oh ! were you truly penitent, 
you would be unable to think of them except with 
grief, or to speak of them, but with tears ; as Augus- 
tine in his confession. Ye aged sinners! that which 
should grieve, is a source of satisfaction to you! Ah ! 
that over which you should weep, you laugh ! Not 
so ! Let us rather say with Jeremiah, 3 : 25, " We lie 
down in our shame, and our confusion covereth us : 
for we have sinned against the Lord our God, we and 
our fathers, from our youth even unto this day, and 
have not obeyed the voice of the Lord our God. 

Ye are also here disclosed, who regard as so trivial 
and small the sins of your youth, disparage and ex- 
cuse them, and to this end misapply the Scripture 
which says : " When I was a child, I spake as a child, 
I thought as a child, I understood as a child." Yile 
perversion ! See the annotations, which say, " The 
Apostle compares the knowledge we have in this life, 
with the knowledge of small children." 



THE SIXS OF YOUTH LAMENTED. 



163 



Different was the experience of David. Were yon 
so happy as to possess the spirit of true repentance, 
your experience would be similar ; but if you persist 
in your impenitence, be assured that you will once 
taste the bitterness of the sins of your youth ! God 
will bring you into judgment. (Ecc. 11 : 9.) 

This should also serve for the conviction of you who 
are aware that you have lived in a dissolute and 
wanton manner in your youth, but suppose that those 
sins are forgiven, because you are no longer marked 
by such gross improprieties, although well aware that 
yon have never been suitably distressed and penitent 
on account of them. ISTo : God forgives not sin unless 
we have previously been suitably distressed and peni- 
tent on account of them ! David, a man after God's 
own heart, who trusted in the Lord from his youth, 
Ps. 71 : 5, 6, was in his manhood still affected by the 
sins of his youth. 

Ye aged ! both men and women ! oh ! that ye review- 
ed your whole lives, that you might perceive with 
what sins you stand chargeable before God ! How 
desirable that ye so saw and felt your sins, as to be 
constrained with the Psalmist to pray, " Remember 
not the sins of my youth, nor my transgressions : ac- 
cording to thy mercy remember thou me, for thy 
goodness' sake, O Lord !" and did not rest before you 
had found grace in God's sight, and were united to 
Jesus. Oh ! that with Ephraim, in view of the sins of 
your youth, with shame and sorrow, you smote upon 
your thigh ! (Jer. 31 : 19.) 

But it is time that, according to the design of my 
text, I direct my discourse to you, who are in your 



164 THE SINS OF YOUTH LAMENTED. 

youth. " Wherewithal shall a young man cleanse his 
way?" (Ps. 119 : 9.) The question is, how shall a 
young man or woman, by nature inclined to evil, and 
having constantly before him so many enticements to 
sin, and youthful lusts, how shall he be delivered from 
the reigning power of depravity, and so regulate his 
conduct as to keep himself unspotted from the world, 
and live a virtuous and godly life ? What is the in- 
spired reply? "By taking heed thereto according to 
thy word." The means to be employed by the young 
to become sanctified, and lead godly lives, is to take 
heed to the word of God — to be much occupied with 
it, and diligently to employ it for all the purposes for 
which it is profitable. An inquiry, this, above all 
others, necessary for all men ; with which, however, 
few concern themselves. Especially is it suitable to 
the young ; for youth is the turning point of life, and 
is subject to many seductions. It is highly pleasing 
to God, that the young live piously and religiously ; 
this should therefore be their great concern. It is here 
proposed in general, but ye youth must each one for 
himself make this inquiry : How shall I cleanse my 
way ? Ye are by nature evil and impure : ye must be 
changed and purified. How shall ye purify and 
cleanse your ways? By regulating them according 
his word. Acknowledge your favored state in being 
possessed of the word of God, and enjoying so many 
opportunities of instruction in its truths. How dili- 
gently should you read that word and meditate upon 
it, to advance in knowledge and in wisdom, and in 
walking according to its directions, in the choice of 
% company, recreation, calling, marriage, etc. But alas ! 



THE SINS OF YOUTH LAMENTED. 



165 



what reason have we to lament that so many youth are 
concerned about nothing but how they may live in 
pomp and pleasure ; neglect attendance at the house of 
God and catechisings ; profane the Sabbath ; in a word, 
(according to the description of Solomon, Eccl. 11 : 9,) 
" Whose hearts cheer them, who walk in the ways of 
their hearts, and in the sight of their eyes ;" of whom 
we must say with Jeremiah, 32 : 20, "The children of 
Israel and the children of Juclah have only done evil 
before me from their youth !" Fie ! I am ashamed and 
distressed on account of you ! ISTot so, my children ! 
" Flee youthful lusts." (2 Tim. 2 : 22.) " Eemember 
your Creator in the days of your youth." (Eccl. 12 : 1.) 
Seek the Lord early, now in your youth. 

You are certainly, not only by creation, but also by 
baptism, obligated to the Lord's service. " It is good 
for a man that he bear the yoke in his youth." (Lam. 
3 : 27.) It is a necessary, profitable, honorable, and 
comfortable good — necessary on account of God's com- 
mand, " Seek first the kingdom of God," Matt. 6 : 33 ; 
a profitable good : " Godliness is profitable unto all 
things," says Paul, 1 Tim. 4:8; an honorable good : 
" Them that honor me I will honor, 1 Sam. 2 : 30 ; a 
comfortable good ; for those who are converted early 
are preserved from many evils, and can in their old 
age comfort themselves, and say with David, " ls"ow, 
also, when I am old and gray-headed, O God ! forsake 
me not." (Ps. 71 : 18.) 

Tou should also be influenced by the example of 
saints, who were religious and godly from youth, who 
are so greatly extolled in the word of God, as Obadiah, 
Josiah, Samuel, Jeremiah, Timothy, and others. In 



166 



THE SINS OF YOUTH LAMENTED. 



addition to those mentioned in the Scriptures we have 
also on record instances of children, male and female, 
who knew and served the Lord in their youth. Before 
concluding we shall resolve some objections, which, as 
so many stumbling-blocks, lie in the way of youth. 

The first is drawn from the unchangeable decree of 
God. Has not God actually fixed the eternal state of 
every man ? Has he not elected those who shall be 
saved, and passed by the rest ? And who can resist 
his will ?" Answer. We must make not the decree^ 
but the word of God our rule : " The secret things 
belong unto the Lord our God." God has also deter- 
mined the period of human life. Will any one there- 
fore refuse to eat and drink ? The decree has reference 
not only to the end, but also to the means. At the day 
of judgment, God will deal with men not according to 
the decree of election and reprobation, but according 
to their obedience and piety : " He shall render every 
man according to his works." 

Another cause of offense is that early piety is rarely 
of any significance : " Those who seek early seldom 
persevere ; the young saint is an old apostate." 

This objection is false : it supposes it possible to fall 
from grace ; but when the seed of God is planted in the 
heart it never dies, it remains in him. Solomon says, 
Prov. 22 : 6, " Train up a child in the way he should 
go, and when he is old he will not depart from it. It 
is true a young hypocrite is an old apostate. But 
where do we find that one who truly feared God, ever 
forsook him ? Obadiah feared the Lord from his youth, 
1 Kings 18 : 12, and persevered. David was converted 
in youth, and was a saint in his old age. 



THE SIXS OF YOUTH LAMENTED 



16? 



A third obstacle found in the way of youth, is the 
strictness of religion : " It is a work too severe for 
youthful days, and more befitting gray hairs. TTho 
sees not how melancholy a thing is religion. It stupe- 
fies the mind, and deprives of all pleasure." But con- 
sider who they are, that thus change religion. Are 
they such as are acquainted with it ? Xo : for they 
who have experience of it, say with Asaph, "It is 
good for me to draw near to God." O friends! the 
pious judge far differently of the way of godliness; 
and they speak that which they know, which they have 
seen, proved, and experienced : "A day," say they, 
in thy courts is better than a thousand elsewhere." 
The peace of God pa-sseth all understanding, Phil. 
4: : 7. Sorrows and humiliations connected with piety 
proceed not from it, but from the want of it : they are 
the way to comfort and exaltation. 

The fourth obstacle thrown in the way of youth is, 
the toilsomeness of the work : " The duties which reli- 
gion imposes are an intolerable burden. The laws are 
exceedingly strict, and the commands difficult of per- 
formance — they enjoin duties that conflict with flesh 
and blood, as, to deny ourselves, love our enemies, cut 
off a right hand. These are hard sayings, heavy duties ! 
Who can go in at this strait gate and walk in this 
narrow way ?" It is the way to heaven ; and there is 
no other ! if not, then is not the Bible true. But, 
though grievous for the flesh, it is not for the spirit. 
The service of sin is much more grievous than that of 
Christ. How many are destroyed by drunkenness, de- 
bauchery, and excess ! How great the pangs of ha- 
tred, and the torment of envy ! 



168 



THE SINS OF YOUTH LAMENTED. 



The fifth difficulty which restrains youth is, the 
scoffs and contempt of the world. Upright professors 
of religion are a sect everywhere spoken against. By 
one they are denominated Puritans ; by another Scis- 
matics; by a third Hypocrites, and a fourth Phari- 
sees. This is no new thing. Have there not, in pre- 
vious ages, been in Israel persons of a scoffing spirit ? 
David was the song of the drunkards. Ps. 69 : 13. 
The righteous is ever as a lamp despised in the thought 
of him that is at ease. Job 12 : 5. Paul was re- 
garded a heretic, a pestilent fellow, a mover of 
sedition, Acts 24 : 5 ; Christ a glutton and wine- 
bibber, Matt. 11 : 19. And shall the disciple 
be above his Master? There shall in the last 
days be scoffers ! And what shall we say if those 
days are already come ? But let not him who can 
bear no contempt for religion's sake, denominate him- 
self a Christian. But although the pious are despised 
by the world, they are notwithstanding highly esteem- 
ed by God : " If any man serve me, him shall my father 
honor." Let him who is ashamed of Christ think of 
the words of Christ, Mark 8 : 38, " Whosoever, there- 
fore, shall be ashamed of me, and of my words, in this 
adulterous and sinful generation, of him also shall 
the Son of Man be ashamed, when he cometh in the 
glory of his Father, with the holy angels." 

The sixth circumstance which serves as a hindrance 
to youth is, the number of religions, and the great 
differences of opinion prevailing among professors : " I 
would be religious, did I only know which religion is 
the true one ; but how shall I who am young, arrive 
at a correct conclusion ? One pursues this course, and 



THE SINS OF YOUTH LAMENTED. 



169 



another that — one professes this belief, and another 
that, and a third rejects both V 3 I confess that this is 
a great evil, of which Satan avails himself. But con- 
sider it nothing new ; it has obtained in the church in 
all ages. The word of God also says there must be 
heresies, that they which are approved may be made 
manifest, 1 Cor. 11 : 19 — that the hypocritical may 
be exposed. But all differences are not heresies. All 
who sincerely receive the word of God agree, that 
without true repentance, unfeigned faith, and sincere 
devotion, no one can be saved. Why do you not 
yield up, and forsake your lusts ? They agree in main- 
taining that it is necessary to fear God, and keep his 
commandments — to live righteously, soberly, and 
godly. Tit. 11 : 12. 

The seventh hindrance to youth is, " What need is 
there of haste ? There is always opportunity for re- 
pentance. God is merciful. He will not reject a 
penitent sinner even in his last moments, as we learn 
from the thief upon the cross." This malefactor can, 
in a certain sense, be said to have done more evil since 
his death, than during his life. It is an instance with- 
out parallel ; it is an instance without command ; (for 
where is such command?) it is an instance without 
promise. It was a case of special mercy, having its 
reasons in the time of its occurrence. The other con- 
tinued hardened. The example of the penitent is not 
followed. 

It may be that these, and similar evasions, are suffi- 
cient to retain you in your security. But consider, 
what will you allege in that great day ? Will you 
say that you were not called ? That you can not ; for 

8 



170 



THE SINS OF YOUTH LAMENTED. 



God has called you in many ways. Will yon say that 
you were too young ? That also you can not do ; for 
others as young and still younger than yourself have 
listened to the call. It is your duty, first, above all? 
to seek the kingdom of God and his righteousness. 
Matt. 6 : 33. "Will you say that you have had too 
many demands upon your attention ? That were of 
no force ; for there is nothing whatever of such im- 
portance as this. Will you say that you expected a 
longer time for the performance of this duty ? But 
why should you expect that which God has not pro- 
mised ? Why should God lengthen your days, which 
you spend in the service of sin — you, who refuse 
to turn to the Lord in the best period of your life ? 
Can it be supposed that you would do it, if your life 
were prolonged to the age of Methuselah ? Can not 
this affect you ? Then consider upon whom will you 
cast the blame of your destruction ? You can not as- 
cribe it to God ; for he has sent his Son into the world, 
and permitted him to be offered to you. You can not 
impute it to Christ ; for he would gather you as a hen 
does her chickens, but ye would not. Nor, can you 
ascribe it to the Spirit ; for he would convince, con- 
vert, and sanctify you, but ye would not ! ye have re- 
sisted and quenched him ! You also can not impute 
it to ministers of the Gospel ; for they have set before 
you life and death ; have represented to you the dan- 
ger of sin, and the necessity of holiness. Neither can 
you say that you have not had time ; for you have 
had time for your acts of wantonness, and vanity, and 
sinful diversions. Therefore your mouth will be stop- 
ped, and you will be compelled to take the blame en- 



THE SINS OF YOUTH LAMENTED. 171 

tirely to yourself. O Israel ! thou hast destroyed thy- 
self! Hos. 13 : 9. Up, up, then ! Seek the Lord while 
he may be found ! To this yon should be excited by 
the uncertainty of life ; for, are you old ? You must 
soon die ! Are you young ? You may soon die ! 
jYow, is the proper time. Can any one too early 
seek the Lord ? No. How often do we find those 
who in their old age indulge in lamentations over 
their misspent time ! Oh ! let us, betimes, bewail our 
sins, and make our calling and election sure. I con- 
clude with the promise, Prov. 8 : 17, " They that seek 
me early shall find me." Amen. 



\ 



II. 

Che Sfeg tf toitl] jfis pspft in the %mtm%. 



" All the paths of the Lord are mercy and truth unto such as keep 
his covenant and his testimonies." Ps. 25 : 10. 

Of all the promises made by J ehovah to his people, 
that is by no means the least which we find, Isa. 65 : 2i, 
" And it shall come to pass, that before they call I will 
answer ; and while they are yet speaking I will hear.'' 
By both these forms of speech is expressed the readi- 
ness of God to hear the prayers of his people. " Be- 
fore they call I will answer." This may be under- 
stood of the desires of the heart which are found in 
the soul, before there is a word upon the tongue. 
Since, now, God is he who searches the hearts and the 
reins, who knows the desires, he frequently answers 
them by a gracious hearing ere they are fei ex- 
pressed. " "While they are yet speaking I will hear 
which hearing and answering of the prayers of the 
pious occurs, on the one hand, by an assurance im- 
parted to them that their desires shall be fulfilled ; 
and on the other hand, by the actual fulfillment of 
them ; to wit, by an averting of the evil with which 



174 THE WAY OF GOD WITH HIS PEOPLE. 

they were threatened, and the bestowment of the de- 
sired good. The assurance of the hearing of their 
prayers is produced by the Holy Spirit, who first ex- 
cites desires in the children of God, which desires are 
of God, according to the will of God, and becoming 
the character of God. Thus, the Holy Spirit imparts 
the assurance that such desires shall not be in vain ; 
for, " The eyes of the Lord are upon the righteous, 
and his ears are open unto their cry ;" " The righteous 
cry, and the Lord heareth, and delivereth them out of 
all their troubles." (Ps. 24 : 15, 17.) "Would we be- 
hold a striking instance and evidence of this, we have 
it in the goodly Psalmist, who had but just prayed, in 
the 2d verse : " O my God, I trust in thee ;" when he 
added, verse 3, his assurance that prayer would not be 
in vain. Therefore, in the sequel, he presents a three- 
fold petition : 1. For a knowledge of the Lord's ways, 
verse 4 ; 2. For guidance in the same, verse 5 ; 3. For 
the experience of the divine mercy, verses 6, 7. But 
scarcely have the words proceeded from his lips before 
the Comforter, the Holy Ghost, assures him of a hear- 
ing of all those petitions : of the first, verse 8, " Good 
and upright is the Lord ; therefore will he teach sin- 
ners in the way;" of the second, verse 9: "The 
meek will he guide in judgment : the meek will he 
teach his way," (upon which we last dwelt ;) of the 
third, in the words of our text : "All the paths of the 
Lord are mercy and truth unto such as keep his cove- 
nant and his testimonies ;" for he prayed in verses 6, 7, 
" Remember, O Lord, thy tender mercies and thy 
loving kindnesses ; for they have been ever of old. 
Remember not the sins of my youth, nor my trans- 



THE WAY OF GOD WITH HIS PEOPLE. 



175 



gressions : according to thy mercy remember thou 
me, for thy goodness' sake, O Lord.' 7 The words 
naturally divide themselves into three parts. 

I. That which is spoken of: " The paths of the 
Lord." 

II. That which is affirmed of it: " are mercy and 
truth/' 

III. The persons of whom the prophet speaks : 
" unto such as keep his covenant and his testimonies." 

" All the paths of the Lord/' This word has come 
under notice in treating the 4th verse of this Psalm, 
where we are to understand by it, the commands and 
laws of God ; but here, by the paths of the Lord are 
to be understood the works of God and his mode of 
operation : 1st, His eternal decrees and purposes, 
Prov. S : 22, "The Lord possessed me in the beginning 
of his way, before his works of old ;" otherwise his 
counsel ; also ways. Isa. 55 : 8, 9. 2d, It is also em- 
ployed to signify his works, both of nature — Job 26 : 14, 
u Lo, these are parts of his ways," and -10 : 14 — and 
of grace, Ps. 67 : 1, 2, " God be merciful unto us, that 
thy way may be known upon earth.'' 3d and lastly, 
By the paths of the Lord are to be understood his 
method of acting and dealing with men, that is, his 
direction of affairs. Thus, we read : ^Nebuchadnezzar 
said, "Xow I praise and honor the King of Heaven, 
all whose works are truth, and his ways judgment/' 
and Ps. 77 : 13, "Thy way, 0 God. is in the sanctu- 
ary/' ]\Ian also has his purposes, plans and counsels ; 
but in contradistinction to those the Psalmist speaks 
of the paths of the Lord, (Jehovah/) which name has 
special reference to the eternal and gracious purposes 



176 THE WAY OF GOD "WITH HIS PEOPLE. 

of God, and their fulfillment ; for lie declares in the 
second portion of our text, that " all the paths of the 
Lord are mercy ;" with which word we have just met 
in verse 6, being the same as grace, and in God, his 
effectual purpose and powerful inclination to do good 
to man ; and which is manifested in, and accom- 
plished through Christ. 

" Truth." Here the word is significant of the faith- 
fulness of God, and the fulfilment of his gracious 
promises to his children. 

When, now, the Psalmist says that " all the paths 
of Jehovah are mercy and truth," we are taught, that 
God has from eternity purposed to show his loving- 
kindness, grace and mercy, through the Son of his 
love ; that all his dealings tend to this end ; that he 
has made promises to this effect to his people, in the 
performance of which he is faithful and true, and that 
this is discovered by all his methods in relation to his 
Church, even when to outward appearance it might 
be difficult. This mercy and truth of God are spoken 
of more at length, Ps. 89 : 1, 2, "I will sing of the 
mercies of the Lord for ever : with my mouth will I 
make known thy faithfulness to all generations. For 
I have said, mercy shall be built up for ever : thy faith- 
fulness shalt thou establish in the very heavens and 
verse 14, " Justice and judgment are the habitations 
of thy throne : mercy and truth shall go before thy 
face ;" and Ps. 145 : 8,17, "The Lord is gracious, and 
fall of compassion ; slow to anger, and of great 
mercy. The Lord is righteous in all his ways, and 
holy in all his works." There are theological exposi- 
tors who are of opinion that there is here an allusion 



THE WAY OF GOD WITH HIS PEOPLE. 177 



to Ex. 34 : 6, 7; for Moses prayed, Ex. S3 : 13, "If I 
have found grace in thy sight, shew me now thy 
way to which the Lord said, w I will make all my 
goodness pass before thee, and I will proclaim the 
name of the Lord before thee," which name was, u The 
Lord, The Lord God, merciful and gracious, long-suf- 
fering, and abundant in goodness and in truth, keep- 
ing mercy for thousands, forgiving iniquity, and trans- 
gression and sin, and that will by no means clear the 
guilty i visiting the iniquity of the fathers upon the 
children, and upon the children's children, unto the 
third and to the fourth generation. 77 But truly, 
though all the wavs of God are mercv and truth, thev 
are by no means such to ungodly and hardened sin- 
ners. To these, the ways of God are judgment and 
justice. (Deut. 32 : i.) To them his way is in the 
whirlwind and in the storm : " God is jealous, and the 
Lord revengeth ; the Lord revengeth, and is furious ; 
the Lord will take vengeance on his adversaries, and 
he reserveth wrath for his enemies," Xah. 1 : 2, 3 ; 
but all his ways are mercy and truth to such as keep 
his covenant and his testimonies ; as is taught in our 
third division. 

III. Upon the covenant of God with the elect Ave 
shall not at present enlarge : we only observe, that 
by the covenant must here be understood the condi- 
tions and requirements of the covenant : the laws by 
which those in covenant with God are bound, and to 
which they say. yea and amen when they give their 
a-sent to the covenant of God. Thus we read, 
Deut. -i : 13, " And he declared unto you his cove- 
nant, which he commandeth you to perform, even ten 

8* 



178 THE WAY OF GOD WITH HIS PEOPLE. 



commandments ; and lie wrote them upon two tables 
of stone." This appears from the explanatory clause 
immediately following : 
"And his testimonies." 

By testimonies is to be understood the word of God, 
as being the infallible and only credible testimony of 
God, and as relating to things which without his reve- 
lation could not be known : things, namely, relating 
to himself, his ways and works ; especially the duty 
of sinners to him, which they are required to perform ; 
but especially is it here expressive of that which God 
testifies in his word in regard to the duties of those in 
covenant with him, as appears from the word. 

"Keep" or observe. This mode of speech is not 
uncommon, and stands opposed to the annulling or 
transgressing the commands of God. This keeping or 
observing the testimonies of God, comprehends the 
hearing of them with pleasure, reading, searching, 
understanding, remembering, loving, obeying them. 
That now, all the ways of God are not only merciful 
and true, but mercy and truth themselves, to all such 
as keep his covenant and his testimonies, abundantly 
appears from the word of God ; for they are the ob- 
ject of God's eternal election, and heirs of the bless- 
ings of the covenant of grace, and in time are called 
into covenant with God, and yield to it their assent ; 
whence flows the confidence of a good conscience, to 
expect from God all things that pertain to life and 
godliness ; among which are forgiveness of sins, 
righteousness, peace, and joy in the Holy Ghost. 
That all the ways of God are mercy and truth to such 
is self-evident ; for never can God 'deal otherwise 



THE WAY OF GOD WITH HIS PEOPLE. 



179 



with the objects of his favor than is correspondent 
with his eternal promises. Sometimes, indeed, it ap- 
pears as if he dealt differently with them ; but even 
then, their afflictions and judgments are sanctified to 
their souls, and that this is the privilege only of such 
as keep his testimonies appears hence, that they only 
are the objects of God's eternal choice — that they 
only are in covenant with God, and consequently also 
the objects of his regard, and therefore" privileged to 
assure themselves of his mercy. 

All this finds its confirmation in the word of God ; 
namelv, that the wavs of the Lord are mercv and 
truth to those who are in covenant with him ; that is, 
upright, believing persons who keep his command- 
ments. This appears from the whole tenor of the 
sacred Scriptures: as Ps. 32 : 10, "Mercy shall com- 
pass him about." (Ps. 36 : 7, 10. ) And this applies to all 
the ways of God to his people ; for " ail things work 
together for their good/' Pom. 8 : 2S ; even chastise- 
ments are a token of the love of God. (Heb. 12 : 6, 7.) 
But that this is the privilege only of those who keep 
his covenant and his testimonies, appears from Isa. 
3 : 10, 11 ; and the Lord Jesus says, John 3 : 36, " lie 
that believeth on the Son hath everlasting life : and 
he that believeth not on the Son shall not see life ; 
but the wrath of God abideth on him ; v and Ps, 
103 : 17, IS, "But the mercy of the Lord is from 
everlasting to everlasting upon them that fear him, 
and his righteousness unto children's children ; to such 
as keep his covenant, and to those that remember his 
commandments to do them. 

Herein is also included an answer to the prayer of 



180 THE WAY OF GOD WITH HIS PEOPLE. 



the suppliant ; for verse 6, he had prayed, " Kemember 
O Lord, thy tender mercies and thy loving kindnesses." 
This is answered by the assurance that all the ways of 
Jehovah are mercy and truth ; and had he prayed in 
particular that God would not remember the sins of 
his youth, he could infer the certainty of an answer 
from the " mercy" and truth of God. • 

This appears sufficiently from Ex. 34 : 6, 7. There- 
fore Moses prayed, " Pardon, I beseech thee, the ini- 
quity of this people according unto the greatness of 
thy mercy, Num. 14 : 19 ; see also Neh. 13 : 22, "Re- 
member me, O my God, concerning this also, and 
spare me according to the greatness of thy mercy ; and 
Ps. 51 : 1, " Have mercy upon me, O God, according 
to thy loving kindness ; according unto the multitude 
of thy tender mercies blot out my transgressions." 

And, therefore, the forgiveness of sins is deduced 
from the loving kindness and truth of God, as in Ps. 
103 : 3, 4, 8, 9, 11. Surely, even when God visits the 
sins of his children by afflictions, he yet remains to 
them a forgiving God ; and his ways with and towards 
them are mercy and truth. " My mercy will I keep 
for him for evermore." (Ps. 89 : 28.) " If his children 
forsake my law," etc., verse 30, " Then will I visit 
their transgression with the rod. Nevertheless, my 
loving kindness will I not utterly take from him. 5 ' 
(Yerses 32, 33.) But when it is here said that all the 
paths of the Lord are mercy, and that this is a conse- 
quence of the forgiveness of sins, and is true only of 
such as keep his covenant and his testimonies to do 
them. We are taught that God is indeed ready to 
forgive sins, but only those of the penitent and believ- 



THE WAY OF GOD WITH HIS PEOPLE. 181 



ing, who turn to him. (Ps. 30 : 4.) Such is the im- 
port of the oracle, Isa. 55 : 6, 7, " Seek ye the Lord 
while he may be found, call ye upon him while he is 
near. Let the wicked forsake his way, and the un- 
righteous man his thoughts, and let him return unto 
the Lord, for he will have mercy upon him, and to our 
God, for he will abundantly pardon." But when men 
continue in their sins, God refuses to forgive. (Jer. 
2 : 9.) When, however, they repent they obtain for- 
giveness. (Matt. 1 : 4, 15 ; Luke 24 : 47 ; Acts 5 : 31.) 
Therefore Peter exhorted the Jews, Acts 3 : 19, "Ke- 
pent ye therefore, and be converted, that your sins 
may be blotted out." Read also Acts 8 : 22. It is as 
if the Psalmist had said, "Although your sins and de- 
partures from God in your youth, as well as your 
numerous other transgressions, are an object of his 
aversion, and he could therefore justly deny you his 
favor, there is no anger with him, provided only you 
lay hold upon his strength." On the contrary, it is a 
consequence of his name and his eternal purposes, and 
in accordance with his ordinary method of dealing 
with his children, graciously to forgive their sins, and 
grant them the tokens of his love and faithfulness, 
when they but come to him to obtain mercy and find 
grace to help in time of need, with the confession of 
their sins ; with hatred of, and a turning from them ; 
with a fleeing for refuge to the grace of God in Christ 
Jesus ; and together with a cordial, believing assent to 
the covenant of God, not only as to its promises, but 
also its requirements; approving them, and desiring 
sincerely to observe and faithfully to fulfill them. And 
having the testimony of a good conscience that such 



182 THE WAY OF GOD WITH HIS PEOPLE. 

are your feelings, why should you not confidently con- 
clude that Jehovah will not remember your sins, but 
will remember you according to the greatness of his 
mercy for his goodness' sake ? 

Truly hearers, God is good, even to the evil and un- 
thankful ; but that is but a common goodness, extend- 
ing to all creatures. " He is good to all, and his tender 
mercies are over all his works." But this is not so as 
to afford them real consolation. There is a special 
goodness having for its object only the people of God. 
Hence, we should examine whether we are partakers 
of that special goodness. God himself has accordingly 
in his word proposed various evidences, of which we 
shall adduce a few. 

We find one stated Ps. 73 : 1, " Truly God is good 
to Israel, even to such as are of a clean heart." Ex- 
amine then hearers, whether you are clean in heart. 
Have you ever been so sensible of the impurity of your 
hearts, as to be affected with loathing, grief, and de- 
testation, on account of it ? Have you ever been so 
desirous of purity of heart, as with the man after God s 
own heart much to pray, " Create within me a clean 
heart, O God?" Have you hence ever betaken your- 
self for refuge to the Lord Jesus, that fountain opened 
to the house of David and to the inhabitants of Jeru- 
salem ? 

A second mark of an interest in the divine favor we 
find in Ps. 36 : 7, " How excellent is thy loving kind- 
ness O God! therefore the children of men put their 
trust under the shadow of thy wings." Hence exam- 
ine, whether you have fled for refuge to the grace of 
God in Christ. Have you ever fled to Jesus, as yc"r 



THE WAY OF GOD WITH HIS PEOPLE. 



153 



priest, regarding yourself as, not only by reason of gross 
transgression, but also in view of your best works con- 
demned and helpless, seeking your righteousness and 
salvation only in Christ ; as your prophet, with renun- 
ciation of your own wisdom to be instructed by him ; 
as your king, to be in subjection to him on ? Do you 
desire the sanctifying, as well as justifying grace or 
mercy of God \ Have you uprightly betaken yourself 
to communion with God, desiring it as your highest 
good ? 

The third and last characteristic which we shall 
specify is found in the words of our text, " Such as 
observe (or keep) his covenant and his testimonies. 73 
The same is recorded Ps. 103 : 17, 18. Therefore ex- 
amine whether by experience you know what it is to 
enter into covenant with God. Have you broken your 
covenant with sin, death, and hell ? Are you by ex- 
perience acquainted with covenant dealings with God i 
Have you actually entered into covenant? Baptism 
and the Lord's supper introduce no one into the cove- 
nant, but are seals for those only who are in covenant. 
Have you an experimental acquaintance with those 
special, secret, heartfelt dealings between the Lord and 
your soul, by which forsaking all things you surren- 
dered yourself wholly, and for ever, and not once only, 
to God and his service, daily reviewing that surrender ? 
They who have engaged in these dealings well under- 
stand the language and meaning of Joshua 24: : 15, 
"As for me and my house we will serve the Lord 
of Asaph. Ps. 73 : 25, 26, 28, " Whom have I in heaven 
but thee ? and there is none upon earth that I desire 
beside thee. My fle-h and my heart faileth, but God 



184 THE WAY OF GOD WITH HIS PEOPLE. 



is the strength of my heart and my portion for ever. 
But it is good for me to draw near to God, I have put 
my trust in the Lord God, that I may declare all thy 
works;" of David, Ps. 89 : 15, " Blessed is the people 
that know the joyful sound, they shall walk O Lord in 
the light of thy countenance and of the bride, Cant. 
2 : 16, " My beloved is mine and I am his and of 
Isaiah, 44 : 5, "One shall say, I am the Lord's, and 
another shall call himself by the name of Jacob, and 
another shall subscribe with his hand unto the Lord, 
and surname himself by the name of Israel ;" and also 
of Paul, Acts 27 : 23, " For there stood by me this 
night the angel of God, whose I am, and whom I 
serve." Are you experimentally acquainted with the 
import of these inspired declarations ? Do you esteem 
all the commandments of God, without exception, 
good? Do you choose his commandments to do 
them ? Do you keep his testimonies ? Do you ob- 
serve his requirements ? Do you examine and inquire 
what the Lord will have you to do, with Paul, Acts 
9 : 6, and with Samuel, 1 Sam. 3 : 10 ? 

When now you behold yourself in this glass, what 
do you find to be the case with you? How many are 
there who do not possess these characteristics — who 
have never been affected by the impurity of their 
souls, but still retain their old and corrupt hearts, 
being impure in heart and life — who have never be- 
taken themselves to that purifying fountain, " opened 
to the house of David and to the inhabitants of Jeru- 
salem," Zech. 13 : 1, but with Moab have always been 
at ease and unconcerned from their youth, Jer. 48 : 11; 
who do not know what it is to enter into covenant 



THE WAY OF GOD WITH HIS PEOPLE. 185 



with God ; have no acquaintance with covenant deal- 
ings, or have engaged in them only outwardly, and 
hence hypocritically, with the Israelites, Ps. 78 : 36, 
37, " Nevertheless they did flatter him with their 
month, and they lied unto him with their tongues, for 
their heart was not right with him, neither were they 
steadfast in his covenant" — who do not keep God's 
testimonies or commandments, but do that which the 
flesh, the world, and Satan suggest. Do you not now 
perceive that you are not a partaker of this special 
goodness ? 

Know ungodly, unconverted persons, that all the 
ways of God are indignation and wrath to every soul 
that doeth evil — that all your sins are and remain un- 
pardoned, and are treasured up to the aggravation of 
your condemnation. Woe unto you ! To you are 
God's ways judgment and justice, and the truth and 
faithfulness of God are a reason for terror ; for he will 
verify to you all the threatenings of his word. There- 
fore, friends, of what avail will it be to you to expe- 
rience much of the goodness of God, (it is but for this 
life,) if in the meantime, by the riches of God's good- 
ness, long suffering, and forbearance you be not led to 
repentance ? for thus you will treasure up to yourselves 
wrath against the day of wrath, and revelation of the 
righteous judgment of God. (Rom. 2 : 4, 5.) Oh ! 
that you were partakers of that special goodness ! 
having betaken yourselves for refuge to the free grace 
of God in Christ, etc. But that the paths of God are 
goodness and truth should also serve as an encourage- 
ment to the concerned, and support to the despondent. 

Thou who art convinced of thy wretched state, and 



186 THE WAY OF GOD WITH HIS PEOPLE. 

wouldest fain be reconciled to God, be not I pray thee, 
deterred from coming to him. If thou be but weary 
of sin, if thou be sincerely desirous of drawing near to 
God in the right way, which is only through Christ, 
then come. The Lord is not unmerciful, cruel, or in- 
exorable, but " good," as he proclaims his name. (Ex. 
34 : 5.) He, as it were, runs to meet such, as we learn 
from the parable of the prodigal son. (Luke 15.) Thus 
does the unchangeable God still to all who purpose to 
turn to him. He calls, he invites, he knocks, he pre- 
sents himself to you, he promises that "those who 
come to him he will in no wise cast out." (John 6 : 
37.) Remain not then, through fear, at a distance ! 

But these words are a source of consolation and in- 
vigoration to you, upright believers and dear peopel 
of God. The mercy and truth of God are the founda- 
tion upon which, after your falls and wanderings, you 
may continually summon courage to return to the 
Lord. (Hos. 3 : 5 ; Ps. 13 : 5.) The Lord is therefore 
denominated the God of their mercy ; and therefore oi 
what injustice are you guilty towards God, when you 
regard him as evil, uncomp&ssionate, unwilling to lis- 
ten to your supplications, and always angry, if he do 
not immediately deliver you from affliction, threatened 
or actually endured, and grant your desire, and afford 
an answer to your prayers ! 

Shame ! thou dishonorest God with such thoughts. 
No; God is merciful and true; nay, "bis ways are 
mercy and truth." Acknowledge these perfections, 
and glorify him for them. Have you sinned ? Are 
you in affliction ? impress it upon your mind that God 



THE WAY OF GOD WITH HIS PEOPLE. 18"* 

is merciful and faithful. Humble yourself before him 
like David, " as a little child." (Ps. 131 : 2.) 

But methinks I hear a poor soul say : How can I 
believe that the Lord's paths to me are mercy and 
truth ? I am called to suffer so many afflictions, both 
in soul and body, that the ways of God to me appears 
indignation and wrath ! Answer : I admit that it ap- 
pears so to you, but it is only in appearance. After- 
ward, thou shalt perceive that all things have worked 
together for your good, Eom. 8:28; that God remem- 
bers mercy in the midst of wrath ; that he keeps not 
anger for ever, but delights in mercy, Jer. 13 : 12 ; 
chastising those whom he loves, Heb. 12 ; for his wrath 
enclureth for a moment, but there is a life in his favor : 
weeping may endure for a night, but joy cometh in the 
morning. (Ps. 30 : 6.) 

Also is the truth or faithfulness of Him who is God, 
Amen, a source of special consolation to you, 0 dear 
children of God, since you can thus assure yourselves 
that he will never forsake you, but verify to you all 
his promises. Let this serve as an encouragement to 
you ; for although we be unfaithful, God remains 
faithful : he can not deny himself, saith the Apostle. 
(2 Tim. 2 : 13.) 

But I imagine I hear a weak believer lamenting 
and saying : How should I be able to comfort myself 
with the faithfulness of God I I experience no fulfill- 
ment of the promises ; I ask but do not receive. An- 
swer : Thou must not limit the Holy One of Israel, as 
did the wicked Jews. (Ps. 78 : 41.) He has his own 
time : if he tarry, wait for him. Wait upon the Lord 



188 THE WAY OF GOD WITH HIS PEOPLE. 

and keep his way ; " because he will surely come, he 
will not tarry." (Hab. 2 : 3.) 

Howsoever strange and mysterious the paths of God 
to you may appear, you shall once upon reflection find 
that all have been to you mercy and truth ; when you 
shall have occasion with the Psalmist in whose words 
we conclude, to say : " I will sing of the mercies of the 
Lord for ever ; with my mouth will I make known thy 
truth to all generations : for I have said, mercy shall 
be built up together : thy faithfulness shall thou estab- 
lish in the very Heavens." Amen. 



III. 



Ws |e^Ie; Signs raft Movers. 



"I am as a wonder unto many; but thou art my strong refuge. " 
Ps. 11 : T. 

It is a remarkable circumstance recorded in the 
book of Jonah, [Chap, -i : 6,] that when the prophet 
was overcome with impatience, and oppressed with 
heat, Jehovah prepared a tree or plant for his protec- 
tion, in the shadow of which he greatly rejoiced. We 
shall not enter at length into an investigation of the 
nature of this vegetable growth. The learned are not 
agreed respecting it, inasmuch as (according to the 
observations of linguists) the Hebrew word here em- 
ployed, is nowhere else found in Scripture. Some re- 
gard it as having been a wild pompion or gourd; 
others, a certain plant which rises so high as sometimes 
even to surmount and cover edifices. 

Others regard it as having been a wild vine. The 
Christian father, Jerome (unable to find an appropri- 
ate Latin word) has translated it by one which signifies 
ivy. It was at least to Jonah an occasion of joy. 



190 god^s people; signs and wonders. 

This joy however was of short duration ; for God pre- 
pared, upon the morrow, a worm which attacked the 
plant, and it withered. 

We observe hereupon, that God in ancient times was 
wont to indulge in such dispensations, and pursue such 
methods towards the holy prophets and men of God 
as rendered them signs and wonders. Of this we can 
adduce examples : " And the Lord said, Like as my 
servant Isaiah hath walked naked and barefoot three 
years for a sign and wonder upon Egypt and upon 
Ethiopia," Isa. 20 : 3 ; and " I have set thee for a sign 
unto the house of Israel," Ezek. 12:6; and " I am 
your sign," vs. 11. This we see also in David, in the 
words of our text just presented to your attention. 

" I am as a wonder unto many." The prophet be- 
ing in danger of being surprised and attacked, testifies 
and assures himself of his trust in God alone ; of 
whom he prays speedy deliverance from wily and 
cruel foes, according to the favor shown him in times 
past, even from youth ; affording him unceasing occa- 
sion to praise his name. (Verses 1-7.) 

The words of our text include a confession or ac- 
knowledgement with respect to himself, and a confes- 
sion on the other hand with respect to God. It divides 
itself into two parts. 

1. The confession he makes of himself, setting forth 
the light in which he is regarded by others : " I am as 
a wonder into many." 

2. The confession which he makes of Jehovah, in- 
cluding a thankful acknowledgment of what he has 
been, and still is to him : " Thou art my strong re- 
fuge." 



god's people; signs and wondeks, 191 

The person here speaking is expressed by the mono- 
syllable I. Although the name of David is not found 
in the title, it is our opinion that he is the author of 
this Psalm ; since the contents, style, and phraseology 
are so agreeable to those of his other inspired songs. 
Who David was is vrell known — a son of Jesse, of the 
tribe of Judah, born at Bethlehem, a prophet and 
king, the sweet Psalmist of Israel : the Spirit of the 
Lord spake by him, and his word was in his tongue ; 
an illustrious type of Messiah, who was therefore also, 
denominated David. (Ez. 31 : 23, 21.) 

Now, what does he testify of himself ? " I am as a 
wonder unto many." A wonder or miracle is an 
event beyond the power of man, and contrary to the 
course of nature. Of such wonders there are many : 
as, that Aaron's rod budded, Kuinb. 17 : 8 ; that fire 
fell from heaven, 2 Kings 1 : 10 ; that the earth 
swallowed up Korah, Dathan, and Abiram, ISTum. 16 : 
30-32 ; that Balaam's ass spoke, Xum. 22 : 28 ; 
that the walls of Jericho fell down, Josh. 6 : 20 ; that 
iron was made to swim, 2 Kings 6:5,6; that water 
flowed from the rock, ISTum. 20 : 11 ; that Moses and 
Elijah fasted forty days, Ex. 34 : 28, 1 Kings 19 : 8, 
and numerous others ; for by signs, and wonders, and 
divers miracles, God bore witness to, and confirmed the 
messages of the prophets and apostles. 

When David here says, he was " a wonder to many," 
he would express the fact that God had done to and 
through him such great things, and that things so 
strange had happened to him, that he was a wonder to 
many. 

And truly, if we trace the life of David, we shall 



192 god's people; signs and wonders. 

find this to be the case ; for, was he not a wonder to 
many, when, being but a youth, he slew the giant Go- 
liath, overcame the lion and bear, and delivered the 
sheep out of their mouths, 1 Sam. 17 ; from a shepherd 
was exalted to be a king, of which Asaph speaks, Ps. 
78 : 70, 71; and, having been anointed king, per- 
formed so many mighty deeds, that they sung of him, 
" Saul hath slain his thousands, but David his ten 
thousands," 1 Sam. 18 : 6, 7 ? Is it not a wonder that 
he was delivered out of so many dangers and hazards ? 
for, since he had so many and powerful foes as, Saul 
and his adherents, Doeg, Ahithophel, and Absalom, 
who pursued him as a partridge, seeking by every 
means to deprive him of the kingdom, nay, of his life ; 
and yet continued to stand, may he not in this respect 
be viewed as a wonder of preservation and deliver- 
ance ? 

If one still add to these things, all the distresses of 
soul and temptations that this pious man endured, so 
that he was led to exclaim, " Deep calleth unto deep 
at the noise of thy waterspouts : all thy waves and 
thy billows are gone over me, Ps. 42 : 7 ; " Innumer- 
able evils have compassed me about : mine iniquities 
have taken hold upon me, so that I am not able to 
look up ; they are more than the hairs of mine head : 
therefore my heart faileth me, Ps. 40 : 13, (so that his 
afflictions were exceedingly many : yet the Lord gra- 
ciously delivered him out of them all,) may he not, 
in this respect, be viewed as a wonder unto many ? 
He might therefore well say, " Many O Lord are thy 
wonderful works, which thou hast done and thy 



GOD'S PEOPLE ; SIGNS AND WONDERS. 193 



thoughts which are to us ward." Surely his manifold 
escapes, his deliverances from spiritual desertion, his 
support in mental discouragements, his consolations 
amid sorrow, his restorations from so many disorders 
of soul, render him a wonder. (Ps. 4 : 1, 18 : 17.) 

And not only as a prophet and king but also as a 
child of God, was he a wonder of God's sovereign 
grace ; inasmuch as, notwithstanding his sins and griev- 
ous falls in the matter of Uriah and Bathsheba, he 
was not finally forsaken, but his sins were forgiven 
him, upon his repentance and confession. Thus, the 
annotators observe that David is here pursuing the 
subject of discourse in the previous verse, applying 
this to the wonderful deliverances and protections 
with which, beyond all human conception, God had 
throughout favored him ; thus constituting him a won- 
der, by which the people of God might be taught to 
believe in God, firmly to adhere to him, and not to 
doubt a similar happy issue of their trials. In this 
respect Isaiah and Ezekiel are also denominated won- 
ders. (Isa. 20 : 3 ; Ezek. 12 : 6.) 

The learned annotators observe that the Hebrew 
word also signifies a monster. This can also apply to 
David ; since many of the great in the land, in the 
time of Saul, looked upon him with astonishment and 
horror ; inasmuch as, on account of the numerous suf- 
ferings he was called to endure, they supposed God 
must view him with especial hatred. Eead verse 11 
of our Psalm. This appeared in Shimei. (2 Sam. 16 : 
5.) Hear also what he declares of himself, Ps. 31 : 12. 
But to whom was David a wonder? 

9 



194 god's people; signs and wonders. 



" To many," to wit, to the *great, especially to those 
who were godless and graceless, for we frequently find 
him complaining of the great and the rich as taunting 
and persecuting him : " They that sit in the gate 
speak against me," Ps. 69 : 12 ; for the word of God 
teaches, and experience confirms the declaration, that 
such are ordinarily graceless, and have the least 
knowledge of the way of God with his people. 

But whatever he might be in the estimation of 
others, whatever opinion others might form of him, 
this was his happiness, that Jehovah was his refuge : 
for this is the acknowledgment and confession in 
which he indulges of God in the second division of 
our text. 

"But thou art my strong refuge." The particle 
" but" intimates that there is here an antithesis. The 
person of whom he makes so illustrious a confession 
he expresses by the word " thou." "Whom we are to 
understand hereby, appears from the title of strong 
refuge — being none other than the Lord God, whom 
he denominated Jehovah in the 1st verse ; my rock, 
my fortress, in the 3d ; my God, in the 4th ; my hope, 
the Lord God my trust, in the 5th. 

No wonder that he thankfully acknowledges this, 
with this illustrious confession, " My strong refuge." 
Each word here has its special force. A refuge is, 
properly, a strong and well fortified place, surrounded 
with walls and entrenchments, to which we betake 
ourselves for security. For protection against ene- 
mies, or against the heat or rising floods, we flee to 

* According to the force of the original word, which signifies indivi- 
dual as well as collective magnitude, 



god's people ; signs and wonders, 195 

castles, elevated places, and rocks. God is therefore 
frequently compared to a refuge. " Ye have shamed 
the counsel of the poor, because the Lord is his re- 
fuge." (Ps. 14 : 6.) All is here found that apper- 
tains to a refuge : a secure place of resort, a rock, a 
tower, a shadow, protection, means of causing con- 
sternation to foes. Wings are therefore also ascribed 
to him. (Ps. 57 : 1.) In Isaiah 25 : 4, the language 
employed is u a refuge from the storm, a shadow from 
the heat." And properly is the Lord denominated a 
refuge, because in him is to be found all that we seek 
in a refuge, viz., preservation and security — preserva- 
tion from all danger and evil. " He that dwelleth in 
the secret place of the Most High shall abide under 
the shadow of the Almighty." (Ps. 91 : 1.) 

Hereby David thankfully acknowledges the grace, 
faithfulness, and preservation that he had always ex- 
perienced at the hand of God. It is not only a title 
or attribute of God, but a confession which we find 
both here and in general throughout Scripture, in the 
mouth of the chosen heritage, as an expression of 
their trust in the Lord, (read Ps. 40 : % 61 : 4 ; Isa. 
63 : 7-14,) since in all their extremities and distresses 
they, by prayer, betake themselves for refuge to God, 
^s criminals fled to the horns of the altar, and those 
who were chargeable with an unintentional murder, 
when pursued, fled to one of the cities of refuge, to 
escape the avenger of blood. This act of the soul has 
for its warrant the divine command, " Trust in him 
at all times ; ye people, pour out your heart before 
him : God is a refuge for us." (Ps. 62 : 8.) They 
may also be assured that with him they shall find de- 



196 god's people ; signs and wonders* 



liverance and protection. " Call upon me in the day 
of trouble : I will deliver thee." (Ps. 50 : 15. ' Of 
this the people of God have daily experience, in ac s 
cordance with Ps. 46 : 1, 2. 

He is a sure hiding-place, a strong refuge. He is 
not only strong, as one of his names (El.) signifies, 
but also the strength of his people, Ps. 18 : 1, being 
strong, mighty, nay, almighty — a secure, sure refuge ; 
for God is excellent in counsel and mighty in work- 
ing ; a good ground of refuge, since he exercises his 
strength for the good of his people. (Jer. 16 : 19.) 
" O Lord, my strength, my fortress and my refuge." 
It would be of little avail to any one did he know 
this but in general ; but it is the privilege of the child 
of God to apply it to himself in particular, as David 
here does, saying, " my"— no more comfortable word 
in the whole scripture ; for it is, first, a word of faith : 
"The Lord is my shepherd; I shall not want," Ps. 23 : 
1 ; thus said Thomas, " my Lord, my God," John 20 : 
28 ; secondly, a word of approbation and assurance, 
" My beloved is mine and I am his," Cant. 2 ; thirdly, 
of satisfaction and joy — that sweet word my, (a pious 
female being in distress and affliction, read the 18th 
Psalm, and finding there the word my nine times, 
of which each was sweeter than the preceding, was 
so comforted and refreshed, that she consumed the 
whole day in thanksgiving and adoration of the love 
of God in Christ ;) fourthly, a ground of confidence, 
for since they know that what God is, he is for their 
good, their strength, for their protection, (Is the Al- 
mighty for them, who can be against them ?) they can 
betake themselves to him, and find in him a secure 



GOD'S PEOPLE ; SIGNS AND WONDERS. 197 

hiding-place. " My," a special ground of confidence ; 
for they are also assured that their covenant God is 
likewise willing to help them. 

I imagine that as I read my text some of my hear- 
ers inwardly said, " Well, thou mayest with propriety 
apply these words to thyself, for thou also hast been 
a wonder to many, both in thy sufferings and deliver- 
ances ; for had not the Lord been a strong refuge to 
thee, thou hadst long since perished in thy affliction." 
But of this we shall say nothing, for fear the speaker 
might be incorrectly regarded as desirous of com- 
paring himself with David. No ; he knows full well 
that he is not a king, nor a prophet, nor a son of the 
prophets, but a poor servant of Jesus Christ ; and 
should he mention all that has befallen him, and all 
that he has experienced, where should he begin ? 
where should he end ? — and perchance he would men- 
tion something as to which he would be a wonder, 
which many of you would not believe. But what 
would you say were you informed that the preacher 
is a wonder to himself? 

But it is time that I apply these words more di- 
rectly to our minds ; for not only of David, of Isaiah, 
or any other eminently pious person, is it said that 
he is a sign or wonder, but of all truly gracious per- 
sons, not only of the Old, but also of the New Testa- 
ment. (Isa. 8 : 18.) " Behold, I and the children 
whom the Lord hath given me are for signs and for 
wonders in Israel." That these are the words of the 
Messiah appears from Heb. 2 : 13. Hence we shall 
point out certain respects in which true believers are 
signs and wonders. 



198 god's people; signs and wonders. 

1. As to the smallness of their number; for, in 
comparison with the ungodly, the number of the 
godly is so small, that the disciples of Christ are as 
signs and wonders in Israel; for they are denomi- 
nated a ' { little flock," Luke 12 : 32; and although 
" many are called but few are chosen," Matt. 20 : 
16 ; but " few names, even in Sardis," Rev. 3 : 4. 

2. As to the wonderful displays of his perfections 
made by God in them, through which they experience 
a wonderful change— from darkness being made 
light ; from being dead, alive ; from being carnal, 
spiritual ; from ungodly, godly — a change as great as 
when one is raised from the dead, so that frequently 
they are an object of wonder to natural men, who are 
led to say, " O how changed a man ! How different 
have 1 known him !" For those who in spiritual 
things were fools and know-nothings are made di- 
vines, capable of teaching and edifying others. 
"Wilt thou shew wonders to the dead?" was once the 
inquiry of Heman. (Ps. 88 : 10.) Tea, such won- 
ders does the Lord perform to dead sinners : therefore 
is the state of grace denominated " marvellous light." 
We may apply to the work of grace what is said by 
David of the work of providence : u I will praise 
thee ; for I am fearfully and wonderfully made : mar- 
vellous are thy works; and that my soul knoweth 
right well. (Ps. 139 : 14.) 

3. As to the manifold afflictions, temptations, con- 
flicts, wrestlings, desertions, falls, and risings again, 
to which they are subject; in a word, in the diversity 
of their frames, and the wonderful nature of the 
dealings of God with them, they being frequently not 



god's people; signs and wonders. 199 

only brought into many dangers, but frequently also 
experiencing numerous and wonderful deliverances 
and sensible escapes ; so that when a pious soul is led 
carefully to contemplate the subject, he must burst 
forth, saying, " Wonderfully, O Lord, hast thou borne 
me ! wonderfully, O Lord, hast thou prevented me ! 
wonderfully, O Lord, hast thou stricken me ! wonder- 
fully, O Lord, hast thou delivered me ! wonderfully, 

0 Lord, should I now conduct myself! wonderfully 
should I now shine forth ! wonderfully, O Lord, 
should I now please thee ! But, alas ! how far is it 
from being the case!" The experience of one in 
these things may be greater, perhaps, than that of 
another ; but all must, through much tribulation, en- 
ter into the kingdom of God, Acts, 14 : 22 ; being 
compelled to strive, Luke, 13 : 24 ; to do violence, 
Matt. 11 : 12 ; for the righteous are scarcely saved, 

1 Pet. 4 : 18. 

4. With respect to God's long suffering and sove- 
reign grace ; for since he has passed by so many, and 
adopted them as his children, thus refusing the rich, 
the noble, the mighty and the wise, choosing the poor, 
the despised, the obscure, 1 Cor. 1 ; nay, frequently 
honoring with his favor the vilest of mankind — harlots, 
publicans, according to the Saviour's own words, went 
in before Pharisees and Scribes. (Matt. 21 : 31.) Are 
they not then a wonder ? 

5. Inasmuch as they are an offense to the world, 
and in numerous ways contemned and persecuted by 
it. Is it not a wonder that the precious children of 
Zion, precious by reason of the glory with which God 
has invested them, and worthy of all honor, are so 



200 god's people; signs and wonders. 



despised and scoffed at, are made a spectacle, the filth 
and off-scouring of all things ? Thus the words of 
Isaiah 8 : 16, are taken by the annotators, who say, 
Christ here comforts and strengthens the prophet 
against the malice of evil men by his own example, 
as if he had said, " Am I called in my own person in 
the discharge of my public ministry to experience 
contempt at the hands of men? Let it not seem 
strange to thee, 0 Isaiah, that the same is experienced 
by thee !" and upon the words, " the children whom 
the Lord hath given me are for signs and wonders." 
" Many are averse to us, and hate us, because their 
ungodliness is reproved by us." 

Examine, my friends, whether ye are thus wonders? 
It is true that you may be a wonder to many, without 
being such as the pious. You are indeed a wonder as 
regards God's long-suffering ; that you have not long 
since been destroyed ; that the thread of your life has 
not been cut off ; that long ere this you have not been 
cast into utter darkness ; that you have not long since 
been stricken down in the very act ; that fire from 
heaven has not fallen upon you ; that the earth has 
not opened its mouth and swallowed you up alive ! 
But do not the wonderful riches of God's goodness 
have the effect of leading you to repentance, you will 
treasure up to yourselves wrath. (Horn. 2 : 5.) 

Also do you afford us occasion for wonder in that 
you remain unconverted under all the means of grace, 
that you are equally ignorant, that you continue insens- 
ible, even amidst all the judgments which for a con- 
siderable time Lave been experienced, especially in 
this and the neighboring provinces. Have you for- 



god's people; signs and wonders. 201 

gotten the earthquake which recently threatened to 
consume us alive % Is it not a wonder that whilst you 
almost daily see and hear that persons die, you not- 
withstanding go forward with equal perverseness in 
the way of your hearts, as if you had made a cove- 
nant with death and hell ; so that in this respect you 
give us much occasion to wonder ; but that in which 
the people of God serve as a wonder, you lack. Alas, 
that among Christians of the Eeformed Church there 
are those who are monsters, not as David, in the esti- 
mation of the wicked, on account of the wonderful 
dealings of God with him, but of ungodliness in 
lying, deceiving, fighting, drinking, cursing, swearing, 
in practising lewdness and other abominations ! God 
grant you the blessedness of experiencing that change 
for good which would afford us matter of wonder. 

Inquire farther. Is the Lord your strong refuge ? 
You will perhaps say, what inquiry is this ? Where 
else should we go ? But, my friends, know that it is 
one thing to say, another to practice. Paul describes 
believers as those who have fled for refuge to the grace 
of God in Christ. Have you ever realized yourself, 
as to your soul, like one on every hand beset by foes, 
one surrounded by enemies? or have you ever been 
so affected by your spiritual as they were by their 
temporal state, who when pursued, fled to the horns 
of the altar, or the cities of refuge ? And have you, 
in consequence, betaken yourself to Christ, in him to 
hide and be concealed from the wrath of God ? And 
have you thus laid hold upon the strength of God ? 
Oh, that the wonderful long-suffering and goodness of 
God constrained you to put your trust in God : " How 
9* 



202 god's people; signs and wonders. 

excellent is thy loving kindness, O God !" (Psalm 
36 : 7.) 

But it is time that I direct my discourse to your 
gracious ones. Be not surprised that you are a won- 
der to many — that the world regard you as wonder- 
ful. Let it not seem strange to you that you are a 
terror to the evil. You are a wonder to yourselves— 
a wonder of forbearance, of sovereign grace. That 
God should have looked upon me so vile, the chief of 
sinners, of wonderful preservation, care, and deliver- 
ance. Yea, yea, indulge your wonder without re- 
straint ; extol the sovereign grace of God ; show forth 
his praise who hath called you out of darkness into 
his marvellous light. Be concerned that you be a 
wonder of godliness. And since it is your ordinary 
lot to find yourself in many wonderful circumstances, 
and to experience wonderful events, so that with 
David you are frequently led to exclaim, " The trou- 
bles of my heart are enlarged, bring thou me out of 
my distresses," be much occupied by betaking your- 
self for refuge to your strength, your high tower : 
" Thou art my strong refuge. 5 ' 

Should you not ? He is your covenant God ; you 
have never experienced evil at his hands ; he has fre- 
quently been your refuge, for must you not say, 
" Hitherto hath the Lord helped me" ? Consider the 
days of old. To what wants, to what dangers can you 
become subject in which you can not find help, re- 
demption, and deliverance with him ? Is a child in 
distress, whither does it partake itself but to the arms 
of its parent ? Truly amid such storms and waves the 
Lord of Hosts is with us. 



god's people ; signs and wondebs. 208 

Whatever your distresses, whatever the dangers 
yon experience, even thongh all things seem against 
yon, fail not to make him yonr refuge : " The name of 
the Lord is a strong tower : the righteous runneth 
into it, and is safe." (Prov. 18 : 10.) Meditate fre- 
quently for your consolation upon former deliver- 
ances : "I will remember the works of the Lord: 
surely I will remember thy wonders of old. I will 
meditate also of all thy work, and talk of all thy 
doings. Thou art the God that doest wonders." (Ps. 
77 : 11, 12, 14.) And oh ! with what wonder shalt thou 
once be filled, when thou shalt be called to review the 
wonderful dealings of God. How great things shalt 
thou have to tell the Lord when thou shalt come to 
him, and especially when the Lord shall come to be 
glorified in his saints, and to be admired in all them 
that believe, that is to show his wonderful power and 
goodness in the glorifying of his believing people, 
2 Thess. 1 : 10 ; and you shall sing with the Psalmist, 
in whose words we conclude, " Blessed be the Lord, 
for he hath showed me his marvellous kindness in a 
strong city : the city which hath foundations, whose 
builder and maker is God." (Ps. 31 : 21.) Amen. 



IV. 



{t I am the man that hath seen affliction by the rod of his wrath," 
—Lam. 3 : L 

We liave in the sacred Scriptures a record of many 
distinguished songs ; as of the song of Moses and the 
children of Israel, Ex. 15 : 1-19 ; of Miriam and the 
women of Israel upon their deliverance and the de- 
struction of Pharoah in the Red Sea, Ex. 15 : 20, 21 ; 
as also of Deborah and Barak, Judges 5 ; of the Vir- 
gin Mary, Luke 1 : 46-55 ; of Zacharias, Luke 1 : 68, 
69 ; of Simeon, Luke 2 : 29-32 ; although the Song 
of Solomon alone bears that name. There are also 
many lamentations in the sacred Scriptures, as those 
over the death of Saul and Jonathan, 2 Sam. 1 ; over 
the extirpation of the city of Tyre, Ezek. 26 ; over 
the princes of Israel, Ezek. 39 ; but this book of Jere- 
miah alone bears the name of Lamentations, which 
sufficiently gives us to understand the nature of its 
contents, namely, mourning and lamentation over the 
devastation of Jerusalem. When it was written is 
uncertain. 



206 



THE MAK OF SOBROW. 



In the foregoing second chapter the prophet lifts up 
his voice in doleful complaints concerning the miser- 
able state of Jerusalem, and the desolation of the Jew- 
ish people, whom he reminds of the causes of their 
afflictions, and exhorts to sincere repentance for their 
sins, with earnest prayer. In this, the chapter from 
which the text is selected, the prophet prosecutes his 
lamentation over the afflicted state of the Jewish peo- 
ple. In the words of the text he presents to view 
his own experience, in which we must notice two 
parts. 

I. The experience of the prophet : "I am the man 
that hath seen affliction." 

II. The canse of that affliction ! " By the rod of his 
wrath." 

He who here speaks is the prophet Jeremiah, the 
son of Hilkiah, who denominates himself a man, " I 
am the man. The learned are aware that man is 
spoken of by the Hebrews Under various names ; now 
under that of Adam, in allusion to his origin ; now of 
Enosch, afflicted ; now of Isch, equivalent in meaning 
to one of respectability or distinction ; now, as here, 
of Gehe, which properly signifies a man — the first, the 
most eminent, the mightiest of the human race. 

The prophet does not here speak of himself under 
the name of a man, but of the whole Church, which 
constitutes but one body ; the man, by way of emi- 
nence, " that hath seen affliction." The original 
word translated affliction, is derived from a root, which 
signifies to be humbled, to be oppressed; hence, poor, 
meek, and afflicted. By affliction we are therefore to 
understand, trials, distresses, judgments, miseries, and 



THE MAN OF SORROW. 



207 



these of various kinds : 1. Spiritual, 2. Christian, 
3. Corporeal or human. 

By spiritual afflictions, we understand such as affect 
the soul, arising from the hiding of God's face, the 
sense of God's wrath, and of sin, of which Job, He- 
man, David, and other pious men, so bitterly com- 
plain ; by Christian afflictions, those which are suf- 
fered by one as a Christian for the truth of the Gos- 
pel ; by corporeal afflictions, such afflictions as come 
upon us as to the body and the outward man, which 
the apostle speaks of as (human or) common to man, 
1 Cor. 10 : 13, which can be regarded as proceeding 
immediately from the hand of God, or occurring 
through the agency of men. Those which proceed 
from the hand of God are again general and special 
afflictions ; general, such as we are called to suffer in 
common with the inhabitants of the land in which we 
live, as hunger, pestilence, war, etc. ; special, which 
concern one's own person, as sickness and infirmities, 
poverty, and bereavement of husband, wife, children 
and dearest friends. 

The afflictions which come upon us through the 
instrumentality of men are, again, either common dis- 
asters, as war, and the evils which it draws after it ; 
or special, which are inflicted by those whom we are 
associated in life, as for example, the sufferings and 
mal-treatment which a husband must endure from his 
wife, or a wife from her husband, or one neighbor 
from another. All these afflictions had the prophet 
seen with his bodily eyes in others and experienced 
them in his own person, for many were his afflictions 
and miseries ; being called for his faithful rebukes to 



208 



THE MAN OF SORROW. 



suffer much from kings, priests, false prophets, and 
the common people, so that he was compelled to ex- 
claim, " Woe is me, a man of strife and a man of con- 
tention to the whole earth !" (Jer. 15 : 15.) The mise- 
ries which he experienced in his own person were 
many, as reproach, Jer. 15 : 15, calumny, Jer. 18 : 1. 
Gome, let us smite him with the tongue ; he heard the 
slander of many, so that we hear him complaining 
and saying, " My sighs are many and my heart is 
faint," Lam. 1 : 22 ; ridicule, Jer. 20 : 7 ; the Jews 
meditate his death, Jer. 18 : 22 ; he was more than 
once punished with stripes, Jer. 20 : 2, and 37 : 15 ; 
" So Pashur smote the prophet Jeremiah" ; he was 
beset and apprehended, Jer. 26 : 9 ; in the court of 
the prison, where he daily received a piece of bread, 
he was falsely accused, Jer. 37 : 21 ; they said of him, 
he seeketh not the welfare of this people but their 
hurt ; he was cast into a pit, where he sunk in the 
mire, in which he would have died had not Ebedme- 
lech, the Ethiopian, rescued him, Jer. 38 ; when res- 
cued, he was again committed to the court of the 
prison, where he remained until Jerusalem was taken, 
when, with the rest, he was carried into captivity. 
Could he not then say, " I am the man that hath seen 
affliction 5 ' ? He also experienced afflictions of mind, 
distresses so great that he was led to curse the day of 
his birth, Jer. 20 : 14. He resolved no longer to 
speak in the name of the Lord, but his word was in 
his heart, as a burning fire shut up in his bones, Jer. 
20 : 9. Of his death the word of God gives no ac- 
count, but ancient writers relate that, as a reward for 



THE MAN OF SORROW. 



209 



his faithfulness, the wicked Jews stoned him to death 
in Egypt. 

He also saw afflictions in others : days of trouble, 
judgments, and grievous trials, to wit, the destruction 
of the city, the devastation of the temple, and the 
whole land by the king of Babylon, the carrying away 
of the people into the seventy years' exile, with all its 
accompanying evils, privation, suffering, pestilence, 
and the dispersion of the people ; he therefore said, 
" If I go forth into the field, then behold the slain 
with the sword ! and if I enter the city, then behold 
them that are sick with famine ! yea, both the prophet 
and the priest go about in a land they know not the 
temple and the house of the king burned with fire ; 
the walls broken down, king Zedekiah carried to 
Babylon, his children and the nobles slain, the brazen, 
silver, and golden vessels of the temple carried away. 
(Jer. 14.) When in spirit he foresaw these things, he 
exclaimed, " My bowels, my bowels !" Jer. 4 : 19, 20 ; 
all of which he describes in a pathetic manner, with 
profound and bitter grief and mourning in the book 
of the Lamentations, " Thy breach is great like the 
sea, who can heal thee ?" 

II. The cause of his affliction. 

The prophet here speaks of a rod ; Schevet^ the orig- 
inal word, is sometimes also translated stick, staff, 
sceptre, and properly signifies a shoot from the stock 
or root of a tree. 

A rod, as is well known, is employed for discipline, 
punishment, and chastisement. It is here to be taken 
in a figurative sense, and thus we are to understand 
by it, punishments, afflictions, and judgments; and 



210 



THE MAN OF SOBROW. 



properly, for as a rod can not inflict a stroke, nor move 
itself unless lifted up ; thus it is with the judgments 
of God's hand. (Jer. 15 : 2.) As a rod serves for dis- 
cipline, and amendment, so also judgments. " Blessed 
is the man whom thou chastenest, O Lord, and teaeh- 
est him out of thy law," saith the Psalmist. (Ps. 94 : 
12.) As a rod hurts and occasions pain — is a cause of 
uneasiness and distress to those upon whom it is em- 
ployed, thus also the judgments of God are an occa- 
sion of pain and distress to those who are visited by 
them. (Heb. 12 : 11. Micah. 6 : 13.) As the rod is 
raised through anger, wrath, and displeasure, so are 
judgments, punishments, and troubles proofs of God's 
wrath : therefore the text says the rod of his wrath, 
or anger, " O Assyrian, the rod of mine anger," Isa. 
10 : 5 ; " For the iniquity of his covetousness was I 
wroth, and smote him, Isa. 57 : 17. 

This now, may we also say, " I am the man that 
hath seen affliction," since we live in times of advers- 
ity, trouble, and distress, inasmuch as so many die, 
going to their long home, so that the mourners go 
about the streets. But while I say this let no one sup- 
pose that I would liken myself to Jeremiah. No, I 
am not a prophet, nor a son of the prophets ; yet to 
some extent I can also say, " I am the man that hath 
seen affliction." I have seen an awful flood, by which 
thousands both of men and beasts were destroyed ; I 
have lived in a time of famine ; I have beheld fearful 
hail-storms, by which the windows of houses and 
churches were broken in pieces, trees shattered, and 
the increase of the earth destroyed ; I have lived in a 
time of pestilence, in France, and Germany ; I have 



THE MAN OF SORROW. 



211 



seen terrible hurricanes, by which churches, houses, 
barns, and forests, were violently cast to the ground ; 
I have lived in a period in which villages were burnt 
to ashes, and desolated by war ; and at present I ex- 
perience the affliction of beholding so many, not only 
of the old, but especially of the young, dying of the 
small-pox and other contagious diseases. 

I have also seen affliction in myself, insomuch that 
for a long time I was so heavily subjected to the di- 
vine hand, as to be unable to discharge my ministerial 
duties. But who without tears can recite his own tra- 
gedy ? Should I attempt it, sorrow would overwhelm 
my spirit. How often have I been compelled to make 
the complaints of Job my own. But I shall bring these 
remarks to a close with the words of David, " I am 
indeed afflicted, yet the Lord thinketh upon me." 

But none of us can be found who is not afflicted, and 
thus subjected to various trials and miseries : there is 
one event to the righteous and the wicked. But what 
is your carriage under your afflictions ? Oh ! how in- 
sensible ! so that the Lord has just occasion to say, " I 
have smitten them, but they have not mourned." Ye 
who have been afflicted with small-pox, where is your 
amendment ? Amidst drought, destitution of employ- 
ment, storms, and hurricanes, which for a long time 
we have suffered, the attention is scarcely directed to 
the objects so prominently held up to view. 

There is also no one who has not been brought into 
contact with the afflicted, as the maimed, the crip- 
pled, the distressed, those who are in conflict of mind, 
impaired in their mental faculties, poor, and the like ; 
but where is compassion ? It is with us, as it was 



212 



THE MA1ST OF SORROW. 



with those who saw the man who had fallen among 
thieves — with the priest and Levite, we pass by on the 
other side. (Luke 10.) Who remembers them that are 
in bonds, as if he himself were afflicted and bound 
with them ? "Who weeps with them that weep ? (Rom. 
12 : 15.) Oh! hearers, that each of us were duly sen- 
sible that it is through sin that we have become afflict- 
ed ; for " Man that is born of a woman is of few days, 
and full of trouble." 

When, then, afflictions come upon us, let us re- 
flect: 

1. That we have deserved them. 2. Let us recog- 
nise the hand of God, and humble ourselves under it, 
(1 Pet. 5.) 3. Let us not be insensible, but say with 
the Church, " I will bear the indignation of the Lord. 
Mic. 7 : 9. " Be afflicted." Jas. 4 : 4. Let us not be re- 
bellious, but turn to the Lord ; weep and mourn and 
in view of death ; make preparation, regarding our- 
selves addressed by the exhortation, " Set thy house in 
order, for thou shalt die and not live." Hodie mihi, 
eras tibi : To-day me, to-morrow thee. 

Oh ! that our head were waters, and our eyes a foun- 
tain of tears ; that we might weep day and night for 
the breach of the daughters of my people. I conclude 
with Ps. 41 : 1 : 

" Blessed is he that considereth the poor : the Lord 
will deliver him in time of trouble. Amen. 



V. 



" Hear the word of the Lord, ye children of Israel : for the Lord hath 
a controversy with the inhabitants of the land, because there is no truth, 
nor mercy, nor knowledge of G-od in the land. 

"By swearing and lying, and killing, and stealing, and committing 
adultery, they break out, and blood toueheth blood. 

1 'Therefore shall the land mourn, and everyone that dwelleth therein 
shall languish, with the beasts of the field and the fowls of heaven ; 
yea, the fishes of the sea also shall be taken away." Hos. 4:1,2, 3. 

As a judge does not condemn, nor punish a crimi- 
nal, until his offense has been distinctly and to his 
conviction represented to him, thus does the righteous 
Judge of the whole earth, that only lawgiver, deal 
with sinners who can not abide his divine decision. 
Scarcely have our first parents transgressed the cove- 
nant, when he cites them before his tribunal, convicts 
them of their dreadful apostacy, and denounces upon 
them judgments, and merited punishment. (Gen. 3.) 
Thus also, with the first world, Gen. 6, and with the 
inhabitants of Sodom and Gomorrah. How long and 
how numerous controversies had the Lord with the 
children of Israel in the wilderness — at Massa and 



214 THE lord's controversy with his people, 

Meribah, where they tempted and proved him ? How 
frequently did he convict them of rebellion and mur- 
der. For forty years did he contend and plead with 
them and convict them of sin : so that he swore in his 
wrath that they should not enter into his rest. (Ps. 95.) 
In the same manner, does Jehovah deal with the chil- 
dren of Israel in the words of our text. First, he 
cites them before him to debate the cause with them 
— to sit in judgment, to convict them of their abomi- 
nations, and to hear their defence : this done, he sum- 
mons them before his tribunal ; and lastly, denounces 
upon them their well-deserved punishment. In the 
words of our text a fourfold division naturally presents 
itself. 

1. The preface : " Hear, O Israel." 

2. The Lord's controversy. 

3. The occasion of it : being, on one hand, their sins 
of omission— because there was no truth, nor mercy, 
nor knowledge of God in the land ; and, on the other, 
their actual commission of evil — swearing, lying, kill- 
ing, stealing and committing adultery, together with 
the multitude and aggravation of their crimes : " They 
break out, and blood toucheth, etc." 

5. The threatened punishment. 

As to the first, to wit, the preface, we must here 
notice the persons spoken of : the children of Israel. 
Who they were, is well known, namely, the descendants 
of Jacob, Hos. 12 : 3, 4, 5 ; here the ten tribes in con- 
tradistinction to Judah, as appears from verses 15-17. 
The object proposed to them is the word of the Lord. 
All exhortations, promises, and threatening, are de- 
nominated the word of the Lord, and correctly ; be- 



THE LORD'S CONTROVERSY WITH HIS PEOPLE. 215 



cause, having Jehovah for their author ; because, all 
sure and irrevocable ; because, they serve as a rule to 
the people of God ; because, Jehovah reveals himself 
in them as Jehovah, that is, as true, faithful, holy, 
and just. The duty now required is that they 

" Hear." A common introduction to the message of 
the prophets ; as if the prophet had said, " Imagine 
not that I speak from my own impulses or reprove 
and threaten you with judgments from hatred. No ; 
I am the mouth and servant of the Lord. Hear then 
not my word, but the word of the Lord. Hear ye 
heavens, and give ear, thou earth, for the Lord speak- 
eth. Hear, O my people!" Ps. 81 : 8. "O earth, 
earth, earth, hear the word of the Lord !" Jer. 22 : 
27. The prophet would say that they should hear 
not only externally, but with attention, reverence, 
faith, and obedience. The substance of this word as 
the second division shows, was 

The Lord's controversy ; the persons with whom ; 
the inhabitants of the land of Canaan, the children 
of Israel. Before, as in chap. 2 : 1, 2, the believing 
are exhorted to contend with their adulterous mother. 
Xehemiah contended with the nobles ; but here the 
Lord himself is said to have a controversy, that is, 
by and through the prophet. The original word, 
translated controversy, signifies not only a plea or 
suit-at-law between two parties ; but also an open 
and just accusation, brought against a criminal before 
a judge, with a denunciation of deserved punishment, 
and is thus more than a mere reproof. Not only here, 
but also elsewhere, God is said to contend with his 
people, as Gen. 6:3; Isa. 1 : 18 ; Jer. 2 : 9, 29, by 



216 THE LORD^S CONTROVERSY WITH HIS PEOPLE. 



which is signified his self-justification and determina- 
tion, by reason of the offense against his majesty, to 
inflict appropriate punishment ; and thus the Lord's 
controversy is not only one of words, but also of deeds 
and inflictions, as appears verse 3, chap. 2:3. It 
also appears from 1 Sam. 25 : 39, where David says, 
" Blessed be the Lord, that hath pleaded the cause of 
my reproach from the hand of Nabal ; and Amos 7 : 
4, the Lord declared that he would contend by fire. 
Thus the Lord is here said to have a controversy with 
the inhabitants of the land. The Lord would no 
longer deal with them by exhortations and reproofs 
through the prophets, but would, on the contrary, en- 
ter into judgment with them, and not condemn them 
without a formal trial and a previous hearing of their 
defense ; for although all offenses are open before 
him, yet will the Lord never pronounce a sentence or 
judgment against sinners until he has first heard what 
they would testify against him. (Isa. 5:3; Micah 6 : 
2-5.) 

'Now follows the occasion or reason, consisting of 
sins of omission ; and the sins of omission, or absence 
of virtues, are the occasion of the controversy, for, 

1. Because there is " no truth," the Lord has a con- 
troversy. The Hebrew word emeth, or truth, proper- 
ly signifies agreement between the judgment and the 
thing to which it relates. In man it signifies either, 
in general, righteousness, holiness and uprightness of 
life, or in particular, that virtue through which our 
words correspond with the intention of our minds, and 
through which we are faithful to all our engagements. 

2. " Nor mercy the word hesed, also translated 



THE LORD'S CONTROVERSY WITHjaiS PEOPLE. 217 

compassion and goodness, signifies, in general, an ear- 
nest love, an inclination to the good of another, that is, 
an earnest desire to do him good. The pious are 
hence in the Psalms denominated good, merciful, 
godly, kind; because they have surrendered them- 
selves to the Lord and his service : Jer. 2 : 2, " I re- 
member the kindness of thy youth ;" but especially 
because they indulge in acts of kindness to their fel- 
low men. Thus said Eleazer, Abrarns servant : " And 
now if ye will deal kindly and truly with my master." 
Thus David showed kindness to Saul's house for Jon- 
athan's sake. Thus the children of God are kind and 
merciful persons. They consult the best interest of 
their neighbor ; they do good to the poor and afflict- 
ed ; they do good even to their enemies. 

3. "Xor knowledge of God." It is manifest that 
no rational creature, much less godly person, who has 
the word of God, can be altogether destitute of know- 
ledge. "We must here, therefore, understand, a cor- 
rect and truly saving knowledge of God in the cha- 
racter in which he has revealed himself in his word, 
associated with faith, love, and obedience. A mere 
knowledge, such as even the devils possess, is not here 
spoken of ; but true knowledge, corresponding with 
the word of God, and accompanied with faith, love to 
God and our neighbor. The aimotators say, " Under- 
stand, correct, true saving knowledge of God, regu- 
lated by his word, and coupled with faith, love to God 
and our fellow man. See Jer. 9 : 2i ; 22 : 16 ; 31 : 
Si ; 1 Sam. 2 : 12 : 1 John 2 : 4.' Sot to know God 
is, not to acknowledge, reverence, fear and obey him, 
nor observe his commandments. And these evils ex- 
10 



218 THE LOKD ? S CONTKOVERSY WITH HIS PEOPLE. 

tended to every class of the people. It is therefore 
said, there is no knowledge " in the land." There 
was no faithfulness nor truth in the prophets, no kind- 
ness between rulers and their subjects ; no knowledge 
of God in priests, people, and the whole land ; so cor- 
rupt were the kingdom and the priesthood. All flesh 
had corrupted his way. It is true there were at that 
time still some, although but few, pious ; for in the 
most corrupt times the Lord has still a holy seed, 
Eom. 11 : 2, 3 ; 9:5; and therefore these words are 
designed to teach that the good and merciful were so 
few that they could scarcely be discerned. (Micah 7 : 
1 ; Ps. 12 : 1.) 

'Not only were these virtues lacking, but the oppo- 
site abominations prevailed. The sins of commission 
were : 

1. Swearing. The original word signifies not only 
to curse ourselves or others, to wish any evil from 
God, but also to utter an oath with accompanying im- 
precations. To swear is then, with settled malice or 
fierce anger, to invoke any temporal or everlasting 
evil upon ourselves or others. Acts 23 : 12 ; 2 Sam. 
16 : 56. (More at large when we preach upon the 
third commandment.) 

2. Lying, which is properly to speak against our 
judgment or better knowledge, whether in things civil 
or religious. Hos. 7 : 13, " Though I have redeemed 
them, yet they have spoken lies against me." To lie, 
then, is for one, contrary to fact and his better know- 
ledge, to declare to another as truth that which is not 
true. These lies are threefold, 



THE LORD^S CONTROVERSY WITH HIS PEOPLE. 219 

1. Pernicious lies, which tend to the injury of our 
neighbor. 

2. Officious lies, by which we seek to promote our 
own or another's advantage. 

3. Lies of pleasure or mconsideration, devised or 
tittered for gossip or pastime. But all lies, without 
exception, are evil. (Ps. 5:6; Eph. 4 : 25 ; Col. 3 i 
9.) Of th's more when we treat of the ninth com- 
mand. 

3. Killing ; and that here signifies murdering vio- 
lently, without authority, and from hatred or evil pas= 
sion, to assault, wound, or injure the body of another. 
That this may be done in the thought, word, looks, 
and deeds we were shown on the previous Sabbath, 
when dwelling on the sixth commandment. 

4. Stealing ; and that is to take from another and 
appropriate to ourselves, contrary to his will, his pro- 
perty ; forbidden in the eighth command, u Thou 
shalt not steal." 

5. Committing adultery ; and that is to defile the 
bed of another, to have carnal knowledge of one to 
whom we are not united in marriage ; forbidden in 
the seventh command, which we must expound in the 
afternoon of this day. 

All these sins are forbidden by the law of God, un- 
der severe denunciations and penalties ; and it is for 
such sins that the judgments of God came upon the 
inhabitants of the land. Eev. 9 : 21. These sins 
were multiplied insomuch that the man of God says, 
" they break out and blood toucheth blood." 

The expression, "break out" also means to increase 
with violence, and with, a sudden, mighty augmenta- 



220 THE LORD'S CONTROVERSY WITH HIS PEOPLEi 



tion to spread forth. Gen. 28 : 14. It is then to say, 
" They break out without measure with all manner of 
abominations (as robbers and enemies break through 
interposing barriers) without fear of God's laws, insti^ 
tutions and regulations ; nay, they daily so multiply 
their evil doings that they cannot be subdued or re- 
strained by laws human or divine, even as floods 
rising in rapidity and violence burst through dikes 
and dams, and admit of no control." "Break out," 
that is, observe the annotators, they increase in wick- 
edness, as a flood which burst forth by reason of the 
violence and abundance of water ; also as robbers and 
enemies make their irruptions^ so they stoutly break 
out with all manner of abominations, regardless of the 
laws and ordinances of God. Another application of 
the word we find verse 1 0. 

" And blood toucheth bloods In the Hebrew, it 
literally is, " bloods touch bloods." These words have 
been variously explained. Among the Jewish mas- 
ters the thoughts of some are directed to murders and 
the effusion of blood, then common in Israel. Others 
conjecture that there is reference to sinful and forbid- 
den marriages, with those near of kin. Other learned 
men understand by blood the various capital offences, 
which were continually multiplied, and as it were 
heaped up by the children of Israel, constituting a 
complication of evils, so that one sin followed another* 
This opinion has its plausibility, inasmuch as sins are 
compared to blood-guiltiness, Ps. 57, and effusion of 
blood is regarded among others as a grievous crime. 
The blood is the seat and instrument of concupiscence, 
and thus the cause of sin ; for the blood affords matter 



THE LORD'S CONTROVERSY WITH HIS PEOPLE. 221 

and food, as -well as through, lust, as through wrath and 
other depraved feelings. But by blood, may also be un- 
derstood, the shedding of blood and murders ; because 
this word is ordinarily so employed, "Deliver me 
from blood-guiltiness," Ps. 51 : 5, 6 ; 106 : 38 ; and 
thus this accusation seems a repetition, or rather an 
aggravation of the foregoing. The meaning, then, is 
this, " The whole land is defiled and filled with blood : 
one murder or violent death follows another ; scarcely 
has one instance of the shedding of blood occurred be- 
fore another takes place : they have shed blood upon 
blood." 

Upon sins follow inflictions or punishment, which 
the pulpit denounces in the fourth place, as about to 
come upon the land and its inhabitants. 

" Therefore," saith he, " shall the land mourn." By 
the land, is to be understood the land of Canaan and 
its inhabitants. These should mourn: that is, by out- 
ward signs and indications, whatsoever they might be, 
manifest their grief and sorrow. Properly a land 
can not mourn, but figuratively, may be said to do so, 
when it is wholly desolated and gives occasion to its 
inhabitants to mourn ; for, as a land, or the earth, is 
said to laugh, when through ornament, beauty or 
fidelity, it stirs up the inhabitants to joy, Isa 35 : 1, 2, 
so may it correctly be said to mourn when it is deso- 
lated, and lies uncultivated and unfruitful, and thus 
affords occasion for mourning to its proprietors and 
inhabitants. (Isa 3 : 26-2i : 4 : Joel 1 : 10 : Amos 1 : 
2.) And what could follow hence but "languishing," 
or pining on the part of the inhabitants of the land ? 
To languish, is, from want of strength, to fail and 



222 the lord's controversy with his people. 

swoon away, Ps. 6 : 3 ; Lam. 2 : 12 ; here not only a 
languishing, but an entire swooning and exhaustion. 
ITot only the inhabitants of the land, but the beasts of 
the field and fowls of heaven should languish — the 
brute creatures and fowls of heaven, which often must 
suffer for the sins of men. The fishes of the sea also 
should be taken away. It is known that when the 
waters are dried up the fishes must necessarily perish. 

That now these abominations were found among 
the Israelites, and that the punishment threatened 
came upon them, can be learned throughout the 
books of Kings and Chronicles, and the writings of 
Joel and Amos, fellow-prophets, and cotemporaries 
of Hosea. What fearful wars were waged by the ten 
tribes, we may learn from 1 Kgs. 14 : 30 ; 2 Chron. 13 : 
17. Thus murders broke out in the land of Israel 
and blood touched blood ; and beside murder, swear- 
ing, lying, and stealing abounded, and with these 
things they are charged by Amos, 2 r 6, 7. 

Truly as this land in many other respects agrees 
with Canaan, so does it also in its sins. The Lord has 
therefore also a controversy with its inhabitants. 

Not only in the land, but even in the Church, the 
virtues spoken of in the text are wanting . 

1. There is "no truth" — neither words, nor pro- 
mises, nor bonds, nor oaths, are regarded. Whither 
has fidelity fled ? On whose word or promise can de- 
pendence be placed ? 

Truly we live in times to which the words apply 
which we find Isa. 59 : 14, 15 : u And judgment is 
turned away backward, and justice standeth afar off; 
for truth is fallen in the street, and equity can not 



THE LORD'S CONTROVERSY WITH HIS PEOPLE. 223 



enter. Yea. truth, faileth ; and lie that departetli from 
evil maketh himself a prey ; and the Lord saw it, and 
it displeased him that there was no judgment. 55 

2. Where is " mercy, 55 zeal for the honor of God, 
and the good of our neighbor ? There is no exhibition 
of beneficence, either to the house of God or for the 
support of the poor and needy. Oh ! unmerciful. 

3. There is no " knowledge of God. 55 "What pro- 
found ignorance amidst all the means of grace ! How 
few are able to give an account of the fundamental 
truths of religion ! "Where is true knowledge to be 
found, which goes in connection with the graces of 
love, humility, and self-denial ? There are those, it is 
true, who have knowledge ; but it is not sanctified. 
They content themselves with knowledge, without 
practice : " If you know these things, happy are ye if 
ye do them. 55 (John 13 : 17.) They profess God, but 
they do not acknowledge him : they deny him with 
their works. (Tit. 1 : 16.) We may take to ourselves 
the reproach of Paul: "Some (nay, we may say 
many) have not the knowledge of God. I speak this 
to your shame. 55 

JTot only are these virtues wanting, but all kinds of 
abominations and manifold transgressions prevail : 

1. How is the name of God by many profaned, by 
"cursing and swearing? 55 What horrible oaths are 
not belched out? Where are they who fear the 
Lord? 

2. How many give themselves up to " lying 55 and 
deception? Lying is so common that no conscience 
is made of it. 

3. That there are also " murders 55 committed in this 



224 the lord's controversy with his people. 



land, sad experience teaches ; if not literally, yet those 
which are such in divine estimation. "What malice, 
envy, revenge! How numerous the envious Cains, 
the rancorous Esaus, the morose Nabals, the revenge- 
ful Lamechs ! 

4. How does the land abound with " thieves," with 
the unrighteous, with the workers of unrighteousness, 
who practice all that is unrighteous, who employ all 
their ingenuity, find all their pleasure in defrauding 
their neighbor, and by crafty devices appropriate to 
themselves that which is his ? 

5. And that there are to be found in this land also 
many " adulterers," whore mongers, and impure per- 
sons, is but too true, and shall be shown in the after 
part of this day. 

Every description of iniquity is practised with an 
uplifted hand, and daily hreahs out, so that piety is 
scarcely anywhere to be found. "Who can think upon 
these things without sighs and tears ? Who can con- 
template without sorrow of heart the wounds of the 
Christian state, and the corruption of its members ? 
Truly, we have reason with the prophet Micah, to ex- 
claim, " Woe is me ! for I am as when they have 
gathered the summer-fruits, as the grape-gleanings of 
the vintage : there is no cluster to eat : my soul de- 
sired the first ripe fruit. The good man is perished 
out of the earth : and there is none upright among 
men : they all lie in wait for blood ; they hunt every 
man his brother with a net." (Mic. 7 : 1, 2.) 

No wonder that our land and its inhabitants have 
for a long time been grievously affected with hurri- 
canes, hail storms, dry summers, and severe winters. 



THE LORD'S CONTROVERSY WITH HIS PEOPLE. 225 



through, which many beasts have died ; malignant, 
violent diseases ; slackness of business ; decay of com- 
merce, unfruitful seasons, and unfavorable harvests, so 
that almost every one complains — but who, respecting 
his sins ? Truly, unless a turning to the Lord takes 
place, it is to befeared that the land will mourn. Read 
Zeph. 1 : 2, 3, 4. 

There are six circumstances from which we may 
certainly conclude that there is nothing desirable sus- 
pended over either land or Church. 

1. Corruption is general. 

2. God has for a long time been warning us. If the 
Lord has visited with punishment so many Christian 
churches in other lands, have we reason to imagine 
that we shall escape ? God has for a considerable 
period been pouring out his judgments like phials 
upon the Church. " If these things be done in a green 
tree what shall be done in the dry ?" Happy is he who 
by the faults of others learns to correct his own. (Zeph. 
3 : 6, 7.) 

3. Is not this enough ? Have we wandered so far 
away, that the miseries of others can not teach us wis- 
dom ? God has given us still other tokens of his dis- 
pleasure, and has addressed us by signs in heaven and 
upon earth. The wonderful God shows wonders in 
heaven and signs upon earth — blood, lire, vapor of 
smoke ; darts forth lightnings, with terrible thunders ; 
turns the moon into blood, and the sun into darkness. 
Whosoever is familiar with history is aware how com- 
monly strange events have preceded revolutions in, or 
the subversion of states. That storm, that tempest, 
by which many barns and one of our churches were 

10* 



226 the lord's controversy with his people. 

prostrated ; that dreadful lightning and thunder by 
which many accidents happened here and there to 
houses, churches, men and beasts; those wonderful 
lights, seen throughout almost the whole land, so that 
night was well-nigh converted into day, how won- 
derful ! 

I would not hearers, that you were subject to a 
superstitious fear of the signs of heaven: neither 
would I have you to be second Duke of Alvas, who 
when asked by the king of France his opinion con- 
cerning the terrible comet, that had made its appear- 
ance in those days, replied : " Sire, I have had so much 
to do upon earth, that I have had no time to look to 
heaven!" JSTor will I undertake to explain these 
tokens. I however acquiesce in the ancient general, 
and in a thousand ways established opinion, that such 
signs in the heavens are premonitions of changes in 
the affairs of earth ; and I accord with the Christian 
father Tertullian, who observes : "All these things are 
indications of God's approaching displeasure ; which 
to the utmost, it is our duty to proclaim, preach, and 
endeavor to avert by our prayers." 

4. Lesser are always precursors of greater evils. 
From the earliest times God has been wont to warn 
before inflicting the blow. Was it not thus with Egypt 
and Pharoah? Was not this his method with the 
Jews, whom he first smote and then consumed ? For 
confirmation scan that dreadful scroll, Lev. 26 : 14— 
33. Judgments so oft repeated, are to be regarded as 
if with each one God had said, " If you do not now 
repent, to-morrow I will smite with sevenfold greater 
force." For what is the meaning of this failure in the 



THE LORD'S CONTROVERSY WITH HIS PEOPLE. 227 

means of livelihood ? What is the language spoken 
by these contagious diseases f What mean these ad- 
verse years^ which for some time we have had ? now 
so wet, now so dry ! What mean they but to say to 
us, MENE, MENE, TEKEL, UPHARSIN? 

5. Since God is withdrawing from us his Spirit, it is 
to be feared that he is intending something unusual 
with respect to us both as a people and a Church. It 
is to be feared that God is preparing to remove the 
candlestick of the Gospel, and to turn the land into a 
land of darkness, and the shadow of death ! When 
God was about to resign the first temple to destruction 
the glory of the God of Israel removed and stood 
above the threshold, and finally forsook the city; 
whereupon the prophet was commanded to depart. 
And since we can clearly perceive the withdrawal of 
the Spirit, is it not time to awake, and with the two 
disciples, to seek to constrain the Lord Jesus to abide 
with us. (Luke 24 : 24.) 

Then have things arrived at their lowest ebb, when 
God says to his people, "Pray not," and withdraws 
from them the spirit of prayer. The prayers of the 
pious are the support of the land. No one, now, is 
expressly forbidden to pray, but zeal, tenderness, and 
engagedness in prayer are wanting. O New-Nether- 
lands, what will become of thee if the pious pray not 
for thee ! 

O Lord, our God, who dwellest in the heavens, thou 
canst help us by powerfully turning us to thyself; do, 
we beseech thee, depart not from us, for thy name's 
sake ; be gracious to us. 

Oh ! my friends, that we awoke ! What else shall 
I say to you than, a Hear the word of the Lord? 



228 the lord's controversy with his people, 



Suffer the word of exhortation and reproof. We warn 
you for your good. The counsel of Daniel to Nebu- 
chadnezzar is our counsel to you : " Wherefore, O 
king, let my counsel be acceptable unto thee, and 
break off thy sins by righteousness, and thine iniqui- 
ties by showing mercy to the poor; if it may be a 
lengthening of thy tranquillity." (Dan. 4 : 7.) 

Cursing, lying, adultery, licentiousness, stealing, and 
similar sins, must not be found or named among us, 
Each one must search his ways, mourn over, and depart 
from his sins. Each one has clone his part toward in- 
flaming the wrath of God : so must each do his part 
towards extinguishing it. A holy reformation and 
amendment must take place among us ; for these are 
the only means of sustaining a sinking land. When 
God says, as with sufficient plainness he does : "I will 
rend and depart : 1 will bear away, and there shall be 
none to deliver : we must resolve like Israel," " Come, 
let us return." (Hos. 6:1.) 

I beseech you, beloved, by the mercy of God, by the 
blood of Jesus Christ ; by your spiritual and temporal 
welfare ; I beseech you by the love you bear wife and 
children ; nay, I beseech you by all that you hold 
valuable and dear, heartily turn to the Lord. Pros- 
trate yourselves at his feet. Kiss the Son lest he be 
angry, to-day, while ye hear his voice. Why unceas- 
ingly to-morrow, to-morrow, and not now, before the 
decree bring forth. (Zeph. 2 : 2.) 

I conclude with the words of Paul, " For the grace 
of God that bringeth salvation hath appeared to all 
men, teaching us that denying ungodliness and worldly 
lusts, we should live soberly, righteously, and godly, 
in this present world. (Titus 2 : 11, 12.) Amen. 



VI. 



I|t cptan juf Irg $t&htt ftisitatwns preset 
from j5tIf-<Mtoti(rit, 



"And lest I should be exalted above measure, through the abundance 
of the revelations, there was given to me a thorn in the flesh, the mes- 
senger of Satan to buffet me, lest I should be exalted above measure." 
2 Cor, 12 : T. 

" Tolluxtue in altYiHi nt lapsu graviore ruant," is the 
language of the poet Claudian; that is, "They are 
raised on high, that they may be "brought down -with 
greater force !" The idea is, that the exaltation of the 
wicked is preparatory to their more grievous destruc- 
tion. Of this fact we have many instances recorded 
in the sacred Scriptures ; as, for example, that of Pha- 
raoh, king of Egypt, who was not only brought so low 
as to be torn from his throne, but also to be drowned 
in the waters of the Eed Sea ; and of Saul, who being 
engaged in seeking his father's asses, was exalted to 
the station of king over Judah ; but subsequently was 
so far humbled as to be rejected by the Lord, and thus 
deprived of his kingdom. The same was the lot of the 



230 



SELF-EXALTATION. 



proud and blasphemous Sennacherib, king of Assyria, 
who was miserably slain by his sons ; as also that of 
Nebuchadnezzar, who was thrust from the throne of 
his kingdom, deprived of his glory, and driven from 
men, to dwell with the beasts of the field. To these 
may be added the case of his son, Belthazzar, whose 
kingdom was taken from him and himself slain. 
(Dan. 5.) 

King Herod was so exalted as to sit in royal apparel 
on the seat of judgment ; but so reduced as to be smit- 
ten by an angel of the Lord, and eaten of worms, to 
give up the ghost. 

In uninspired or profane history, as is well known, 
it is recorded that J ames the Second was elevated from 
a dukedom to the throne ; but subsequently compelled 
to resign his honors in favor of his son-in-law, William 
the Third. 

Thus it remains a truth, that men are frequently ex- 
alted that they may suffer a more dreadful fall ; and 
the greater their elevation, the greater the danger that 
they should become guilty of self-exaltation. And 
since the children of God are still encumbered with 
the flesh, it is possible for them to fall into the afore- 
mentioned sin ; as we learn from the case of the pious 
king Hezekiah, whose heart was lifted up. In order 
now to prevent this, Gods sends upon them some 
affliction ; as appears in the example of Paul, held up 
to view by the words of the text, which have just been 
read in your hearing. 

In the preceding words, we have an account of an 
extraordinary revelation and heavenly vision with 
which the Apostle was favored, verses 1-4, together 



SELF-EXALT ATION . 



231 



with the application of it to himself, and his object, 
verses 5, 6 ; and in the language of the text the conse- 
quence of it, consisting of a grievous visitation upon 
Paul ; for such was the excellence of the revelation, 
that to preserve him from the pride by which he was 
in danger of being carried away, there was given him 
a thorn in the flesh, the messenger of Satan, (by 
tempting him to sin,) to buffet him. 

To treat our subject then in the natural order of the 
words, we take notice of the three following points : 

I. The grievous visitation : "A thorn in the flesh, 
the messenger of Satan." 

II. Whence it came : "There was given to me." 
ITT. Its end or object: "Lest I should be exalted 

above measure." 

That of which the Apostle here complains is an ex- 
ceedingly heavy and painful affliction: ct a thorn in 
the flesh." In the Greek, it is literally a sharp stake, 
a ragged or thorny fragment of wood, thrust into the 
bones or flesh, a thistle. Compare Ezekiel 28 : 24, 
"And there shall be no more a pricking brier unto the 
house of Israel ; nor any grieving thorn." A thorn is 
such in its nature as to occasion great pain and uneasi- 
ness until extracted. Speaking figuratively therefore, 
the Apostle intends by the term some extremely 
painful or disquieting bodily affliction. 

" An angel of Satan," or angel Satan. Angel sig- 
nifies a messenger, or emissary ; Satan, an adversary. 
Satan is an evil angel at the same time ; by way of 
eminence, Satan. But when " a messenger of Satan" 
is spoken of, there is reference to one of the fallen 
angels, sent forth by this superior or chief; as we ac- 



232 



SELF-EXALTATION. 



cordingly read of " the devil and liis angels." (Matt. 
25 : 41.) 

And thus we may fitly understand, that Paul was 
subjected to a visitation of the devil ; or, that the lat- 
ter was the means or instrument by which, with God's 
permission, he was brought to experience this afflic- 
tion. Thus, we read also of David, 1 Chron. 21 : 1. 

But especially is this to be seen in the case of Job, 
1 : 9, and 2 : 2, 6, 7 ; and thus the Apostle may be 
regarded as a second Job. And it can be readily 
perceived how this work of the devil was to him a 
thorn in the flesh, namely, inasmuch as it was ex- 
tremely painful and distressing, as we may again infer 
from the history and example of Job, especially when 
we reflect, that Satan may have cast up to him his 
former ungodly life and conduct ; or, that Paul may 
have been led by means of this affliction to reflect 
with great grief upon his previous life, still feeling, 
like the brethren of Joseph, the gripes and gnawings 
of conscience. (Gen. 42 : 21.) But, that the messen- 
ger of Satan buffeted or smote, or should smite him, 
(with the fist,) can not be understood literally, as in 
Matt. 26 : 67, 1 Cor. 4 : 11, but figuratively, and 
thus signifies to treat contemptuously or ignomini- 
ously ; as to strike one with the fist is truly a great 
indignity, insult and affront. Compare herewith 
1 Pet. 2 : 20. And thus the Apostle would convey 
the idea that the messenger of Satan, as well by 
himself as by his instruments, aimed and used his ut- 
most endeavors to bring upon him disgrace and con- 
tempt, both in his person and office ; (although with- 
out success ;) for to buffet, is employed by Paul in the 



SELF-EXALTATION. 



233 



general sense of showing contempt. (1 Thess. 2:2; 
1 Pet. 2 : 20 ; 1 Cor. 4 : 11.) 

The terms " thorn in the flesh" and " messenger of 
Satan" may be used separately or united ; thus, as if 
the idea intended were, that the messenger of Satan 
.occasioned the thorn in the flesh, or that the thorn 
was the messenger of Satan. 

But let us now see what Paul would have us un- 
derstand by this thorn in the flesh and messenger of 
Satan ; that is, what was the thorn in the flesh, and 
in what manner the messenger of Satan bufletted him. 
But in relation to this subject there are almost as 
many minds as men. Truly this text might be 
classed with those things in the Epistles of Paul, 
which according to the observation of Peter, are 
" hard to be understood." 

We shall adduce some opinions or conjectures: to 
advance anything definite is impossible. St. Augus- 
tine, accordingly, ingeniously acknowledges that he 
does not certainly know what Paul intends by this 
thorn and messenger of Satan. The following things, 
however, are undoubted. 

1. That the thorn in question was something in the 
flesh of the Apostle which was an occasion of con- 
stant uneasiness, and even severe pain. 

2. That Satan was, by divine permission, the instru- 
ment in causing this affliction ; or at least, by divine 
ordination, constantly aggravated it. But what this 
thorn or affliction was, it is difficult to determine. 

Some understand by it a bodily weakness ; as pain 
in the head, or weakness of the kidneys. Others con- 
jecture that the Apostle, like Timothy, was afflicted 



234 



SELF-EXALTATION. 



with a weak stomach. Basil and other fathers con- 
jecture that it was some disease inflicted by the devil v 
as in the case of Job. Others dissent from these, on 
the ground that the Apostle nowhere complains of 

sickness. 

3. In the opinion of others it was the conflict be- 
tween the flesh and the Spirit by reason of the re- 
mains of his corrupt nature, which he so dolefully 
laments. (Eom. 7.) But this is common to all the 
regenerate. 

4. Chrysostom, Theophylact, and others, understood 
by this thorn special enemies, persecutors, oppressors, 
backbiters and slanderers of the Apostle — advers- 
aries who continually opposed his holy endeavors, like 
so many goads and sharp stakes. We accordingly 
find such ungodly persons in the sacred Scriptures 
compared to briars and thorns ; in Jotham's parable 
to a bramble. (Judges 9 : 14, 15.) In Num. 33 : 55, 
it is said that the Canaanites should be as pricks and 
thorns to the Israelites ; afterwards explained by the 
expression, " They shall vex you in the land wherein 
you dwell and thus our Apostle is supposed to refer 
to Hymeneus and Philetus, 2 Tim. 2 : 17, 18 ; to 
Alexander the copper-smith, 2 Tim. 2 : 14 ; or Diotre- 
phes, who sought to have the preeminence, 3 John 9, 
and similar ones. 

5. Beza understands by it the heaviest afflictions, 
both of body and soul, arising from all the oppro- 
bium and injuries brought upon the Apostle by the in- 
stigation of Satan, and by him denominated buffeting. 

6. Others are of opinion that Paul was literally 
buffettecl by a messenger of Satan. 



SELF-EXALTATION". 



235 



7. There are still others, both among ancient and 
modern expositors, and many of the Romish per- 
suasion, who understand by this thorn, the move- 
ments of evil desire — temptations to lust. Others re- 
ject this, observing that he had the gift of continence; 
besides, that he would have availed himself of the 
lawful means of avoidance. They add that he was 
already old. 

8. A distinguished divine understands by it a cer- 
tain disease, denominated by physicians Morbus hy- 
pochondriacus ; and for this conjecture, he assigns the 
following reasons : that this disease may, above all 
others, be denominated a thorn in the flesh, inasmuch 
as it deeply penetrates the flesh, occasioning much 
uneasiness, and a thousand imaginary troubles, all 
springing from physical obstructions, a lack of animal 
spirits, and impurity of the blood. ]STo disease, truly, 
which is more afflictive than this ! none that renders 
life more comfortless, nor which has a greater ten- 
dency to humble the mind, as alas ! they best know 
who have learned it by experience. It ordinarily 
arises from numerous cares and anxieties, intense ap- 
plication of mind, and much watching, in which 
Paul, above others, was exceedingly abundant. He, 
withal, who is afflicted with this disorder is able 
(though with difficulty) to pursue his avocation, 
whilst others have the effect of prostrating the body. 
This again is manifest in our Apostle, who, notwith- 
standing this his affliction, continued faithfully to dis- 
charge the business of his office. It is also of such 
nature as daily to exert its influence, and but now and 
then, by intervals, to afford any alleviation. As often 



236 



SELF-EXALTATION". 



as this disorder was at its height in the Apostle, the 
messenger of Satan aggravated his trouble, and buf- 
fetted him, or afflicted him with tormenting sensa- 
tions ; as we see in the case of the lunatics spoken of 
in the New Testament, who, whilst at the time of the 
full moon they experienced great distresses in conse- 
quence of the operation of natural causes, were still 
more afflicted by Satan, who took advantage of this 
aggravation of their malady. (Matt. 4 : 24.) That 
God now should sometimes employ the agency of 
Satan to visit bodily afflictions upon his children is 
not altogether new or strange, inasmuch as he did so 
in the case of Job, who was a man of distinguished 
piety. (Job 1 : 2.) How this is, or can be effected, 
we do not know — but all this, subject to correction, 
for it is conjecture, not demonstration — for on obscure 
subjects we can do naught but suggest and conjecture. 
Thus for that learned man. 

Let each one select what seems to him most con- 
formable to truth, and should any one declare his ig- 
norance of the real import of the expression, he would 
not do ill, since the Apostle himself ha3 not revealed 
it ; therefore an expositor of Scripture says, " The 
things which are manifest let us recognize, and what 
an apostle has left in obscurity let us leave in ob- 
scurity. It will then be most safe to form no definite 
conclusion on the subject, but to explain it in a gene- 
ral manner, assuming as certain : 

1. That since our Apostle was favored with illus- 
trious revelations by which he might have been 
elated, there is here to be understood a great and es- 
pecial remedy to preserve him from exaltation ; so 



SELF-EXALTATIOX. 



23? 



that something more is intended than such common 
temptations as are spoken of. (Numb. 16 : 29 ; 1 Cor* 
10 : 13.) 

2. That it was a truly grievous visitation ; inas- 
much as the Apostle was especially, and above meas- 
ure, disquieted and distressed by it, and therefore be- 
sought the Lord "thrice," that is, many times, in 
relation to it. (V erse 8.) 

It accordingly seems to some divines most correct 
to regard the passage as speaking in general, of those 
multiplied and diversified afflictions to which, to his 
humiliation, he was subjected by persecution, false 
apostles, care of the churches, and various causes of 
offense by which he was hotly and constantly pur- 
sued; which he compares to a being pierced with 
thorns and smitten with the fist, since he suffered not 
only much vexation and pain, but also contempt ; even 
as though his flesh had been torn with thorns, and he 
had been beaten with the fist in his face. 

Such phraseology, or that which is similar in mean- 
ing, is employed by the Apostle. (Rom. 9 : 2.) We 
understand, then, a sore evil as here spoken of, which 
not only affected the body with pain, but the soul 
with much trouble ; in the production of which the 
devil had a special agency, or the Apostle was called 
to struggle with a special corruption of heart, or 
temptation of Satan ; for, was Christ subjected to 
this, much more Paul. But whence did this proceed? 
This we are taught in the second part of our text. 

" There was given to him." He denominates that 
by which he was humbled and held under restraint, a 
gift, something given him by God ; because such 



238 



SELF-EXALTATION. 



tilings should much rather be reckoned among the 
gifts of God than occasion be taken from them to 
murmur against God, as appears from their happy 
issue, the glory of God and the good of his people. 
(Phil. 1 : 29.) Truly it is an act of distinguished love 
on the part of God to bridle, restrain, and preserve 
his people in a state of humility. " There was given 
me to wit, not by the devil, but by God : not that 
God was the author of this visitation, but that he per- 
mitted Satan to effect it, and so directed it as to sub- 
serve his humiliation. This monitor, or tempter, wag 
given to Paul, saith Jerome, to repress his pride. In- 
deed, all afflictive visitations' proceed from the provid- 
ence of God ; for according to his sovereign will, 
God employs not only the devil, but even ungodly 
men, for the trial and chastisement of his people. 
See the example of Shimei cursing David, which did 
not happen without the controlling agency of God ; 
and if we apply this to the messenger of Satan, it is 
also found to be true, since Satan does nothing with- 
out the permission of God. (1 Kings 22 : 22 ; Job 
1 : 12, 2 : 7 ; Matt. 8 : 31, 32.) But however grievous 
this was for the poor Apostle, it was, notwithstanding, 
for his good ; for God chastens those whom he loves. 
His end and object were to preserve him in a state of 
humility, as we learn from the third part of our text. 

"Lest through the abundance of the revelation I 
should be exalted above measure," which at the con- 
clusion of the verse he repeats, " Lest I should be ex- 
alted above measure." Paul was favored with many 
illustrious revelations. Now, by nature man is so con- 
stituted as to be prone to self-exaltation, especially 



SELF-EXALTATIOX. 



239 



when he has received eminent and distinguishing 
gifts from the hand of God, by which we are usually 
led to entertain extravagant ideas of ourselves. Espe- 
cially can even a believer be carried away by pride, 
when made the object of illustrious divine manifesta- 
tions : so that he readily forgets himself, and speaks 
and acts in a manner by no means becoming. Xadah 
and Abihu had seen the Holy One of Israel, when 
thev shortly after brought strange or unholy fire to 
the altar, and died in the presence of the Lord. (Lev. 
10 : 12 ; Ex. 21 : 1.) And it is immediately added by 
Moses, " This is it that the Lord spake, saying, I will 
be sanctified in them that come nigh me, and before 
all the people I will be glorified/' 

We thus perceive that even eminently pious men 
fall, that they may be humbled, and be further pre- 
served from pride. Elias, for example, was a distin- 
guished but timid man of God. Moses was a great 
man, but had his weaknesses. Paul was marked by 
the distinction of having been caught up into the 
third heavens, or paradise. By this the Apostle, as a 
weak man, and yet encumbered with remaining de- 
pravity, might be elevated or puffed up, (for know- 
ledge puffeth up,) either by being led to regard him- 
self as more than the other apostles and greater than 
other teachers, or by an under-estimation of others, 
regarding them as inferior to himself, or by allowing 
others to entertain too high an estimation of himself. 
In order, now, to prevent this in the Apostle, it was 
the good pleasure of God to visit him with the afflic- 
tion under consideration, leading him in speaking of 
it to say once and again. " Lest I should be exalted 



240 



SELF-EXALT ATtOK. 



above measure." Thus will God prevent and suppress 
all pride in his children. And no wonder, for it is 
an evil through which, by the weakness of the flesh, 
they can easily be overcome. See an evidence of this 
in the pious Hezekiah, " Whose heart was lifted up, 
therefore there was wrath upon him." (2 Chron. 32 : 
25.) " God resisteth the proud," 1 Peter 5:5; they 
are an " abomination" to him, Luke 16 : 15. God 
accordingly punished this sin in our first parents,, in 
Pharaoh, Nebuchadnezzar and others, and he will 
bring it into subjection in his children in whom he 
delights. A spirit of self-exaltation is in its very na- 
ture an act of injustice towards God, because it is an 
appropriation to ourselves of that which is peculiar to 
God, upon which we have no claim. For these and 
like reasons will God so deal with his children that 
they shall not exalt themselves ; and to prevent this 
God not only forbids it in his word, but also employs 
instrumentalities, sometimes of the most grievous kind 
— heavy and diversified afflictions, as we have seen in 
Paul. And on him they produced the desired effect ; 
for he was humbled by them, of which we have the 
four following proofs. 

1. He frequently prayed to God for deliverance. 
(Verse 8.) 

2. He acquiesced in God's answer* (Verse 9.) 

3. He was thenceforth inclined constantly to ac- 
knowledge his infirmities : " Most gladly therefore 
will I rather glory in my infirmities, that the power 
of Christ may rest upon me." (Verse 9.) 

4. He had now learned not only to bear all his af- 
flictions manfully, but to take pleasure in them. 



SELF-EXALTATION. 



241 



u The entrance of thy words giveth light." (Ps. 119 : 
130.) Whether the exposition of these words have 
thrown any light upon your minds, we leave your- 
selves to determine. We hence learn : 

1. That all things, either from within or from with- 
out, which painfully affect or disquiet us, proceed 
from the hand of God. This the Apostle plainly 
teaches : u There was given me a thorn in the flesh, 
the messenger of Satan to buffet me, lest I should be 
exalted above measure." This also appears in the 
case of pious Job, 

2. That even the most holy are not exempted from 
the temptations and bufferings of Satan. Even Christ 
himself was tempted ; Peter also fell into the tempta- 
tion of Satan, Luke 22 ; and here, Paul. Therefore 
Peter exhorts, " Be sober, be vigilant, for your advers- 
ary the devil goeth about as a roaring lion seeking 
whom he may devour." 

3. That God suffers this to occur to his children for 
their good. For Paul expressly says, that the thorn or 
messenger of Satan was given him that he should not 
be exalted through the abundance of the revelation. 
Therefore God frequently lays very many crosses upon 
his people that they may be weaned from the world, 
prevented from sinning, kept humble, confirmed in 
holiness, driven to God, stirred up to prayer, and 
stimulated to work out their salvation with fear and 
trembling, and that their assurance of the love of God 
may be increased, and they be led to depend only 
upon his grace. Truly whom the Lord loveth he cor- 
rected, Prov. 3:2; Heb. 12 : 6; Kev. 3 : 19 ; for 
although this affliction was the source of great trouble 

11 



242 



SELF-EXALTATION. 



and distress to the pious Apostle, he was notwithstand- 
ing contented to bear it with patience when he saw 
that it was the will of the Lord to employ this as a 
means of preserving him from exaltation, and thence- 
forth to hold himself in slight esteem ; and this the more 
because he was firmly persuaded of the love of God 
towards him, there having, in answer to his twice-ut- 
tered prayer, been afforded this assurance, " My grace 
is sufficient for thee." (Verse. 9.) In this respect the 
Apostle Paul may be regarded as an example and 
pattern, showing what may be the lot of the whole 
Church of Christ in general, and of each believer in 
particular, namely : 

1. That there may be given to them thorns in the 
flesh ; that is, that they are liable to tribulations, per- 
secutions, assaults, vexations from the ungodly ene- 
mies of the truth. This is among the things to be in- 
ferred from the whole Church being compared to a lily 
among thorns, Sol. Song 2:2; to a lily by reason of 
its fragrance and beauty ; but as standing among 
thorns, because liable to, and called to endure fierce 
persecution and trying afflictions. 

2. That there may be given to them a messenger of 
Satan to buffet them. That is, although it may now 
not be with any as it was with Job, and here also ap- 
parently with Paul, they are, notwithstanding, sub- 
jected to, and called to endure contempt, taunting, 
mockery, and abuse, by means of word or work from 
Satan's instruments ; and this because they are godly, 
pious, and believing. Truly such painful and con- 
temptuous treatment is but the buffettings of Satan, 
proceeding from the old and settled enmity between 



SELF-EXALTATlON e 



the seed of the woman and that of the serpent, Gen; 
3 : 15. 

It is certain that the children of God, and even 
those who have much light, much grace and expe- 
rience, may be led to entertain exalted thoughts of 
themselves ; nay, fall into pride, illustrations of which 
we have in Hezekiah, whose heart was lifted up, 2 
Chron. 32 : 25 ; in David, who numbered Israel, 1 
Chron. 21 : 1 ; in Peter, who was so carried away by 
spiritual pride as to depend upon his own strength^ 
Matt. 26 : 31. (The Apostle had just then partaken 
of the Passover and the Lord's Supper in company 
with the Lord Jesus ; but it was not long before his 
heart was lifted up by vain glory and pride, and he 
fell into the sieve of Satan, Luke 22 : 31.) Therefore 
God visits them with many afflictions, with distresses 
both spiritual and corporeal. 

There is no one among the children of men who is 
not subject to trouble, perplexity, and adversity ; for, 
" Man that is born of a woman is of few days, and 
full of trouble." (Job 14 : 1.) One event happens in 
this respect to all. These afflictions are common, ex- 
tending both to the righteous and the wicked, and at 
all times hitherto have the judgments of God been 
abroad in the earth. 

Friends, there is none among you who is not in one 
way or another afflicted. But are you humbled, 
amended, and brought to God by your afflictions? 
Alas ! how many are like Pharaoh, hardened by the 
judgments of God; and like Israel, who the more 
they were stricken revolted the more, Isa. 1:5; and 
like those who instead of humbling themselves^ 



244 



SELF-EXALTATION, 



and acknowledging their faults, murmur and complain \ 
whom the apostle Jude describes. (Yerse 16.) Not 
so ; but humble yourselves under the mighty hand of 
God, that he may exalt you in due time. (1 Pet. 5 : 6.) 
Oh ! that the judgments and afflictions to which as 
men we are subject had a desirable issue, as in Man- 
asseh, who, when the Lord brought him into a strait 
earnestly besought the Lord his God, 2 Chron. 33 s 
12 ; and in the prodigal son, who when reduced to 
such an extremity, as to be in danger of perishing 
with hunger, said, " I will arise and go to my father, 
and say unto him, Father, I have sinned against 
heaven and before thee." (Luk. 15 : 18.) 
To this let me stir you by the example of the pious ; 

1. By that of the Church in general : " I will bear 
the indignation of the Lord, because I have sinned 
against him, until he plead my cause and execute 
judgment for me : he will bring me forth to the light, 
and I shall behold his righteousness." (Mic. 7 : 9.) 

2. Of David in particular : " Before I was afflicted 
1 went astray : but now have I kept thy word. (" Ps* 
119 : 67.) They were stirred up to prayer : thus here 
Paul ; Christ prayed the more earnestly, Luke 22 : 41 ; 
Jonah slept in the ship, but cried in the belly of the 
fish — all in accordance with the divine command, " Is 
any one among you afflicted ? let him pray." (James 
5 : 13.) 

Children of God, learn what is your lot from the 
example of Paul, and that of the Lord Jesus, who 
equally felt the sharp thorns of persecution and 
enmity, through the instrumentality of the Jews ; who 
experienced the temptations of Satan, Matt. 4 ; and 



SELF-EXALTATION. 



245 



who suffered his bufferings ; to whose image in this 
respect also you must become conformed, Eom. 8 : 29. 
Are you called to endure temptation? Are you 
brought to experience afflictive visitations? Are you 
compelled to strive with a special corruption ? Cherish 
not an ignoble or disconsolate frame, but " Count it all 
joy, my brethren, when ye fall into clivers temptations,' 5 
Jam. 1:2; for God still remains your friend. His 
dearest children are daily called to suffer thorns in the 
flesh. Tour trials are not the result of chance, 
" There was given to me," etc. The Lord God has a 
good object in view in the infliction of them : namely, 
the suppression of your pride, and your humiliation. 
What Christian desires not to be humbled? Truly, 
how frequently is his prayer, " Xo greater good be 
granted me than that I be made humble and little in 
my own eyes." To this end thorns and buffetting are 
the way. 

I conclude with the words of Paul, " And we know 
that all things work together for good to them that 
love God, to them who are the called according to his 
purpose." (Bora. 8 : 28.) Amen, 



VII. 

tea. 

11 Nevertheless we, according to his promise, look for new heavens 
and a new earth, wherein dwelleth righteousness." 2 Pet 3 : 13. 

" Behold, I make all things new," said He that sit- 
teth upon the throne. (Be v. 21 : 5.) Whatsoever re- 
ceives a new essence or form is indebted for it to God 
— to him who sits upon the throne. The renewal of 
the earth after a dreary winter, by the arrival of a de- 
lightful spring, in which all nature assumes a new as- 
pect, is the work of God : " Thou renewest the face of 
the earth." (Ps. 104 : 30.) The renewal of the state of 
the Church, by the abolition of the old, and the estab- 
lishment of the new covenant, Heb. 8 : 13, proceeds 
from him who saith, " Behold, I will do anew thing. 55 
(Isa. 43 : 19.) The renewal of the mind, by which the 
elect put off the old man and put on the new, and 
thus become new creatures, created in Christ Jesus 
unto good works, is from him who has promised, " A 
new heart also will I give you. 55 (Ezek. 36 : 26.) The 



248 EXPECTATION OF FUTURE GLORY. 

succession of a new to the old year is also from him 
who hath said, "The day is thine, the night also is 
thine : thon hast prepared the light and the sun." (Ps. 
74: : 16.) That after the passing away of this earth 
which we inhabit, there shall be new heavens and a 
new earth, is also from the Almighty, wno has pro- 
mised it ; as we learn from the words of our text. 

In what precedes, the Apostle has been teaching 
the instability, and destruction of the world, which 
shall eventually be consumed by fire. (Verses 7, 10, 12.) 
Hereupon he declares, on the other hand, the perma- 
nence of believers, who shall remain subsequently to 
that event ; which is figuratively set forth in the words 
of our text — words altogether appropriate to the pre- 
sent occasion ; for through the goodness of God we be- 
hold a new year. Oh ! that there might be given to us 
a new spirit, that we might walk in newness of life. 
(Eom. 6 : 4.) 

I. The good in expectation : " New heavens and a 
new earth." 

II. A more particular description of it : " In which 
dwelleth righteousness." 

III. The ground of this expectation : " According 
to his promise." 

Peter had taught that the heavens shall pass away 
with a great noise ; thereupon the inquiry might arise 
in the mind, as it once did in another occasion, " What 
shall we have therefore ?" (Matt. 19 : 27.) Is there not 
something else, something better, something more en- 
during, in reserve for us ? Yes ; for you, and for me, 
namely, " ISTew heavens," and " a new earth." This is 



EXPECTATION" OF FUTURE GLORY. 249 



intimated by the word " nevertheless." Although, this 
world shall experience so mighty a change, we, not- 
withstanding, look for new heavens and a new earth. 
Although the heavens and earth which now are shall 
pass away, all things shall not therefore come to an 
end. " We," namely, those towards whom God is long- 
suffering, and who shall come to repentance, we, who 
shall have been holy and godly in conduct, (verse 
11,) who, in a word, have obtained like precious 
faith with true believers, 2 Pet. 1 : 19, we 

" Look for." To look for, or expect, is properly to 
direct the view to a good not yet in possession. (Matt. 
11 : 3.) It is associated with patience. When our 
Apostle here says, " we look for," he does not intend 
a mere expectation, such as we frequently entertain 
with respect to that which is of a doubtful nature, upon 
slight and insufficient grounds; but with assurance 
certainly to know that what is expected shall come 
to pass. What is it ? The Apostle denominates it, 
" New heavens and a new earth." 

Expositors are not agreed with respect to the mean- 
ing to be attached to this phrase. There is a diversity 
of opinion upon the subject even among the orthodox. 

According to some, we are to understand by it the 
new kingdom of Jesus upon earth before the day of 
judgment ; or the blessed state of the Church upon 
earth yet to be expected before the end of the world. 
Others suppose the heavens and earth will pass away 
as to substance, or essence, by being reduced to ashes, 
and that a new system will succeed. In the judgment 
of others, however, they will only be changed and 
purified in their qualities, and that thus "new" is 
11* 



250 EXPECTATION OF FUTURE GLORY. 



equivalent in meaning to a renewed heavens. Lastly, 
others judge that by this form of speeeh is simply sig- 
nified the abode of the glorified pious in heaven — the 
glory and bliss which will be enjoyed in the enrap- 
turing abode of the saints, otherwise denominated the 
heavenly country. (Heb. 11 : 16.) 

We shall not undertake to test each of these opinions 
and show which is to be approved, and which is to be 
rejected; let each enjoy his liberty, since it does not 
affect the foundation of our faith. The following we 
conceive, can be confidently asserted : 

1. That these new heavens and new earth are set in 
opposition to the heavens which now are, verse 7 — that 
is, those which shall pass away with great noise — and 
to the earth spoken of, verses 10, 12. Therefore John 
says, " The first heaven and the first earth were passed 
away." (Eev. 21 : 1.) 

2. That the present heavens and earth shall not 
remain as they now are, but be changed in state and 
appearance. 

3. That this newness of the heavens and the earth is 
not to be expected before the judgment, that is the 
coming of Christ to judgment. 

These things being premised, we state, as our opi- 
nion, that by the new heavens and new earth are to 
be understood the future state and place of the bless- 
edness and glory of the children of God after this life, 
and the day of judgment, in their whole persons, that 
is, as to soul and body ; or, the blissful and illustrious 
condition in reserve for the elect, at the coming of the 
day of God; in a word, that exquisitely delightful 
heavenly habitation, here denominated " new heavens 



EXPECTATION OF FUTURE GLORY. 251 

and a new earth ; elsewhere called the New Jeru- 
salem." (Rev. 21 : 2.) 

" New," not as to substance, or absolute newness ; 
for it has existed from the foundation of the world, 
Matt. 25 : 34 ; but new, since the heavens and the 
earth, delivered from the curse, shall be restored to the 
state of perfection in which they were created by God ; 
if not more truly, yet more gloriously, Rom. 8 : 21 ; 
" new," in so far as heaven will be occupied by new 
inhabitants, to wit, by saints, in whom the Lord Jesus 
will be glorified, and believers in whom he will be 
admired, 2 Thess. 1 : 10 ; " new," since they shall be 
invested with new glory and lustre, (thus say the an- 
notators a " renewed" heaven and earth;) "new," by 
reason of the new occupancy of their new abode ; since 
Christ, when he shall come again, will take them to 
himself, that where he is, they may be also. (John 
14 : 3.) 

"Heavens and earth." Because that glory or abode 
shall succeed our present earthly habitation. 

" New heavens and earth." Since the renewal begun 
in the children of God here, it shall then be completed, 
by the bestowment of new and far more illustrious 
qualities and benefits. 

L By their translation to a new habitation — their 
Father's house ; 

2. By the reception of a new body, which shall no 
longer be this vile body, but made like to the glorious 
body of Jesus Christ. (Phil. 3 : 21.) 

3. New society; the innumerable company of angels, 
in accordance with the promise, "I will give thee 
places to walk among these." (Zech. 3 : 7.) 



252 



EXPECTATION OF FUTURE GLORY. 



4. Participation in a new state of happiness, new 
blessedness, so great and illustrious that a prophet tes- 
tifies of it, " For since the beginning of the world men 
have not heard, nor perceived by the ear, neither hath 
the eye seen, O God, beside thee, what he hath pre- 
pared for him that waiteth for him." (Isa. 64 : 4.) 
We may apply to it the words of the Saviour, Matt. 
26 : 29, " I will not drink henceforth of this fruit of 
the vine, until that day when I drink it new with you 
in my Father's kingdom." 

They shall then perform a new work, being no longer 
occupied with the groveling pursuits of this earth, but 
serving the Lord day and night in his temple, exclaim- 
ing with all the blessed, " Unto him that sitteth upon 
the throne, and unto the Lamb, be blessing, and honor, 
and glory, and power, for ever and ever." (Rev. 5 : 
13.) These new heavens and new earth are gloriously 
described, Rev. 21 : 1, "And I saw a new heaven and 
a new earth : for the first heaven and the first earth 
were passed away, and there was no more sea." 

Many curious questions are by some here proposed, 
as, Whether the earth shall then be ^inhabited, and 
whether God will then create other human beings ? 
and similar ones too numerous to mention. It is not 
credible that the earth shall then be inhabited, for 
" there shall be no more sea." Yet shall the earth not 
be in vain ; but the glorified, according to the opinion 
of eminent reformed divines, through the readiness 
with which thev shall be able to transfer themselves 
from one place to another, shall sometimes visit it, and 
there delight themselves in glorifying God. This 



EXPECTATION OF FUTUEE G-LORY. 253 



future good is more particularly described in the second 
portion of our text : 

" Wherein dwelleth righteousness." Some under- 
stand this of the persons, " We." Although it is true 
that there is righteousness in the pious, it is more cor- 
respondent with/ the construction of our text to apply 
these words to the new heavens and new earth which 
are looked for. In these shall dwell righteousness; 
for these shall naught but pure righteousness and glory 
be found in them, and thus a contrast is here instituted 
between the present, in which ungodliness and un- 
righteousness exist, and the future world, in which 
righteousness alone shall be found. And the Apostle 
does not say that it is, or shall be, but that it ''dwells" 
there ; thus expressing its substantial nature and its 
permanence, that it shall be there, not for a time, but 
without cessation, for ever. Nor is this a vain hope 
and expectation, but one which is well-founded, as is 
taught by the last portion of our text : 

"According to his promise :" There are promises 
and prophecies in which such new heavens and earth 
are held up to view by God, as : " Behold, I create new 
heavens and new earth : and the former shall not be 
remembered nor come into mind," Isa. 65 : 17; " For 
as the new heavens and the new earth, which I shall 
make, shall remain before me, saith the Lord, so shall 
your seed and your name remain," Isa. 66 : 22. 

It is true, that in this promise there is reference to 
the state of the Church under the New Testament, and 
that it has begun in these clays to receive its fulfill- 
ment ; but it shall receive its final and full accomplish- 
ment at the end of the world, when all things shall 



254 EXPECTATION OF FUTURE GLORY. 



become new. Thus the learned Annotators say upon, 
Isa. 65 : 17, " This, indeed, partially took place at the 
first coming of Christ, by the preaching of the Gospel, 
and the gift of the Holy Ghost, who was richly com- 
municated to believers under the New Testament, but 
shall not take place fully, until the second coming of 
the Lord, when his Church shall be taken up to heaven ! 
This expectation therefore, is firm, and well founded, 
resting as it does upon the infallible word of God. 
The same is the import of the words of St. John, "And 
he that sat upon the throne said, Behold, I make all 
things new." 

Surely, hearers, God's children have a glorious hope 
and expectation, seeking not only a present, but also, 
and especially, a future good ; looking on good grounds 
for new heavens and a new earth, elsewhere denomi- 
nated the glorious liberty of the children of God, the 
adoption of children, the redemption of their bodies, 
the blessed hope of righteousness ; with this difference 
among others, that according to the order of divine 
operation, in the work of grace, sanctification is fol- 
lowed by glorification ; whilst here, they are changed 
from glory to glory. (2 Cor. 3 : 19.) Sanctification 
is the commencement of glorification. What think ye 
beloved, Are ye looking for new heavens and a new 
earth ? you will say, yea ! Do you hope to be partak- 
ers of this blessedness ? Do you again say, yea ? I 
then ask you, Upon what do you base your hope ? 
Shall your hope not make you ashamed ? you must pre- 
viously, while here upon earth, beneath the heavens, 
become new creatures. (2 Cor. 5 : 17.) Christ once 
said : "Men do not put new wine into old bottles ;" so 



EXPECTATION OF FUTURE GLORY. 



255 



say we also, these new heavens and new earth are not 
for those who are still in the old man, that is, in their 
natural state. " In Christ Jesus neither circumcision 
availeth any thing, nor uncircumcision, but a new 
creature." (Gal. 6 : 15.) 

Examine yourselves. Are you renewed in the spirit 
of your minds ? Have you received a new heart and 
a new spirit ? I shall to this end propose to you this 
renewal. Employ it then as a glass in which to be- 
hold your frame, and consider whether this work of 
grace be begun in you. 

All gracious persons are described by the Spirit of 
God as renewed ones. They are marked by new 
light in their understandings, since they are not only 
instructed in the letter of the word, but have an ex- 
perimental knowledge of spiritual things, and are as 
effectually convinced as if they had actually perceived 
them by their senses : they see him who is invisible, 
as greatly to be feared in the assembly of the saints : 
they see themselves as the chief of sinners, Jesus as 
the fairest of the children of men, the whole world as 
a fleeting show, eternity as near at hand, having re- 
spect unto the recompense of reward. So new and 
wonderful a light arises upon the understanding which 
before was in darkness. A new bent obtains place in 
the will and affections, since now as new-born babes, 
they desire the sincere milk of the word, 1 Pet. 2:2; 
they heartily love the Lord as their strength ; they 
labor whether present or absent that they may be ac- 
cepted of him, hate every false way, or sin, and say to 
each, "Get thee hence," Isa. 30 : 22; ardently desiring 
to depart and be with Christ. (Phil. 1 : 23.) This 



256 EXPECTATION OF FUTURE GLORY. 



is termed by Ezekiel, a new heart and a new spirit, 
36 : 27 ; a new and purified conscience, Titus 3 : 15, 
which no longer sleeps as before, but is wakeful and 
tender, saying in God's stead, seek my face. Do 
they not heed the divine suggestion, there is an in- 
ward remonstrance ; but if they do, the peace of God 
ensues: thus the blood of Christ purifies their 
consciences. They are marked by a new and hearty 
service, being no longer content with the outward 
discharge of religious duties, of prayer, the hearing of 
the word, the reception of the sacraments, but de- 
sirous of doing these things in spirit and in truth. 
Are they not moved by the discharge of these duties, 
they go sorrowfully away ; but are they, on the other 
hand, stirred up by them to attention and reverence, 
they praise God with joyful lips. This Paul terms the 
serving of God in newness of spirit. (Rom. 7 : 6.) 
They are marked by a new conversation, being no 
longer, as before, ashamed of Christ and his words, but 
godly discourse, like a living stream, proceeds from 
their overflowing hearts ; and they delight in no so- 
ciety more than in that of those who speak to one 
another to mutual edification. The corn and new 
wine of divine grace, cause the young men and maids 
to speak. "They shall speak with new tongues." 
(Mark 16 : 17.) Finally, they are marked by an en- 
tirely new mode of life and conversation, since they 
show their faith by their works, not from the im- 
proper motive of being seen by men, but to glorify 
God and edify their neighbor. 

Friends, this is that renewed mind, that new crea- 
ture, of which the word of God so frequently speaks, 



EXPECTATION OF FUTURE GLORY. 257 

and which must be found in those who can with 
reason look for new heavens and a new earth. It is 
indeed carried forward with greater rapidity, and is 
found in a higher degree, in one than in another, but 
all, notwithstanding, who are truly partakers of grace, 
become partakers of it as to its essential parts, through 
this renewal. 

When, now, you judge of yourselves by this rule, 
what is the conclusion at which you arrive ? Oh ! 
how many are strangers to it ! as, 

1. Those who are not even acquainted with the 
nature of this renewal, but represent the preaching of 
it as a new doctrine. 

2. Those who explain it altogether of outward 
things, or of a change of dispensation under the 
Js"ew Testament, or of mere morality, as if it were but 
to be free from gross sins, in contrariety to the tenor 
of the whole word of God, which represents it as a re- 
newal of the mind, the soul, as its seat, in which it 
takes its rise, proceeding thence without, exhibiting 
itself, not in mere external conformity to the law of 
God, but in a righteousness exceeding that of the 
Scribes and Pharisees ; nay, (alas ! that there should 
be found, and that even in the Reformed Church, and 
among those who frequent the Lord's table,) those 
who deride and therefore oppose this renewal, regard- 
ing the inward experience, and thus also the pious dis- 
course, of the people of God, as ignorance and delu- 
sion. And are they themselves inwardly wrought 
upon, they resolutuly resist the influence, since they 
take no pleasure in such manner of life. 

Such are, and remain, in the deformity of their na- 



258 EXPECTATION OF FUTURE GLORY. 



tural sinful condition, abominable in the eyes of God, 
however comely in person and admired by the world. 
Truly, "that which is born of the flesh is flesh." (John 
3 : 6.) Such can, on no ground, regard themselves 
interested in the precious merits of Jesus, the power 
of which always manifests itself in the renewal of the 
man. (2 Cor. 5 : 17.) And what hope of salvation, 
and arrival at heaven, and participation in its glory, 
can be entertained without this renewal ? The place, 
and its inhabitants, must certainly to some extent cor- 
respond. Heaven now is denominated New Jerusa- 
lem, into which nothing shall enter that defiles, (Eev. 
21 ;) for God saves us ; but how ? In what way ? 
Surely, " by the washing of regeneration, and renewal 
of the Holy Ghost." (Tit. 3.) 

Oh ! that you were brought to reflection, and that, 
confounded and humbled, you cast yourself down be- 
fore God, who alone can produce it in you, supplicat- 
ing unceasingly, according to Ps. 51 : 10, " Create in 
me a clean heart, O God ! and renew a right spirit 
within me." Earnestly strive after it, I beseech you, 
that you may be renewed, Eom. 12 : 2. Be changed 
by the renewal of your mind, Eph. 4 : 22, 23, 24. 
" Putting off concerning the former conversation the 
old man which is corrupt according to the deceitful 
lusts ; and that ye put on the new man, which after 
God is created in righteousness and true holiness." In 
order to this, you should be influenced by 

The necessity of it, for without renewal is no one a 
Christian ; without it can no one entertain the ex- 
pectation of new heavens. 

The new year ; and shall you live from year to year 



EXPECTATION OF FUTURE GLORY. 



259 



and always remain in your old servitude ? Why does 
God bear with you ? "Why, like others, have you not 
died during the past year, and gone into eternity ? 
Man, why are you spared ? Is it that you should per- 
sist in your old sins ? Xo ; but that you should lead 
a new life. Do you continue without a renewal, and 
depart thus out of the world, then will your place be, 
not in the new heavens and new earth, but in Tophet, 
prepared of old, Isa, 30 : 33, " Make you then a new 
heart and a new spirit ; for why will ye die, 0 house 
of Israel?- Ezek. 18 : 31. 

And since these new heavens are described as those 
in which dwelleth righteousness, you must be marked 
by the practice of righteousness and godliness ; for 
the workers of iniquity shall be cast out, Matt, 7 : 23. 
But he who worketh righteousness shall abide in the 
tabernacle of the Lord, Ps. 15 : 1, 2 ; for such alone 
are accepted with him, Acts 10 : 35. Up, then, let 
us follow after righteousness, 1 Tim. 6 : 11, seeking to 
attain to and exhibit it, by yielding our members as 
instruments of righteousness unto God. Righteousness, 
godliness, holiness in every form must here first dwell 
in believers, shall they be reasonable expectants of 
those new heavens and new earth, in which dwelleth 
righteousness. 

You must also be influenced by the glory of this 
renewed frame ; for happy are they who are partak- 
ers of it. What reason have they to exclaim with the 
Psalmist, Ps. 103 : 1, 5, " Bless the Lord, 0 my soul, 
and all that is within me, bless his holy name. Who 
satisfieth thy mouth with good things, so that thy 
youth is renewed like the eagle's." For this renewal is 



260 EXPECTATION OF FUTURE GLORY. 



an evidence that the Lord has in mercy looked upon 
you, since without his transforming influence no re- 
newal can take place. He who sitteth upon the throne 
alone can say, " Behold, I make all things new," and 
they who are renewed can say, " We are his work- 
manship, created in Christ Jesus unto good works." 
Eph. 2 : 10. 

By this renewal are God's children introduced into 
an entirely new and different state, being brought 
into actual communion with God by participation 
in the illustrious blessings of the new covenant, enu- 
merated Jer. 31 : 33. They become possessed of an 
excellent spirit, as it is denominated, Dan. 5 : 12, being 
no longer actuated by a spirit of bondage again to 
fear, but a spirit of adoption, whereby they cry, Abba, 
Father. (Bom. 8 : 15.) They now sustain a new rela- 
tionship, having the Almighty for their Father, the 
Church for their mother, believers throughout the 
world for their brethren, and angels for their preserv- 
ers. A great change truly, and therefore foretold 
with such emphasis, Isa. 62 : 2, "Thou shalt be called 
by a new name, which the mouth of the Lord shall 
name." This renewal is also a source of the highest 
lustre of character to those who are partakers of it, 
since by it they are rendered like to God, so far as 
this can obtain in a creature. " Created after God." 
(Eph. 4 : 24.) However insignificant and contempti- 
ble they may be in the estimation of the children of the 
world, they are, notwithstanding, the holy and excel- 
lent ones. (Fs. 16 : 3.) By this renewal God has 
made them meet to be partakers of the inheritance of 



EXPECTATION OF FUTURE GLORY, 261 



the saints in light : " Blessed are the pure in heart, for 
they shall see God." (Matt, 5 : 8.) There, at length, 
shall the renewal here begun become complete, by 
the superaddition of new and much more illustrious 
qualities and blessings, as has been shown in our ex- 
planation. 

It has from ancient times been customary among 
all nations, for persons upon the first day of the year 
to salute one another with good wishes. Thus sub- 
jects have done to their rulers^ children to their pa^ 
rents, pastors to their flocks, friends to each other, 
And since, during the past year, so many have gone 
to their eternal home, so that the mourners have gone 
about the streets, and it is now my privilege, upon 
the first day of the new year, with joy to behold your 
countenances, beloved, among whom I perceive some 
above, others my equals, and again others beneath me 
in age, what new year's gift shall I present you? 
You expect from me no delicacies for the palate, no 
silver and gold, for of these I have none ; but a wish, 
correspondent with my duty and office, and drawn 
from the word of God : I wish you, my hearers, old 
and young, men and women, a new heart and a new 
spirit, that you may walk in newness of life. Did 
you obtain this as a new year's gift, how happy would 
you be! 

And, ye children *of God, you, I wish, may be 
strengthened in the inner man, that your profiting 
may appear, and that ye may go from strength to 
strength, from virtue to virtue, until ye appear in the 
heavenly Zion before God, where ye shall sing a new 



262 EXPECTATION OF FtTTURE GLOKY. 



song : " And they sung a new song, saying, thou art 
worthy to take the book and to open the seals thereof; 
for thou wast slain and hast redeemed us to God by 
thy blood, out of every kindred, and tongue 5 and peo^ 
pie and nation. Amen" 



vm 



f£|t $mammtiA of print gtipmti ttpn Corrupt 
Uttmbtrs of ilje €lmxtl). 



" And I beheld, and heard an angel flying through the midst of hea= 
yen, saying with a loud yoice, Woe, woe, woe, to the inhabiters of the 
earth, by reason of the other yoices of the trumpet of the three angels, 
which are yet to sound," — Rev. 8 : 13. 

We read of the use of horns or trumpets among 
the children of Israel, ISumb. 10 : 1-10. They not 
only served the purpose of assembling the people for 
the joyful observance of their religious solemnities 
before the Lord, Lev. 25 : 9 ; 2 Sam. 6:15; Ps. 47 : 
5, 6 ; 81 : 3 ; " Blovr up the trumpet in the new 
moon, in the time appointed, on our solemn feast- 
day,'' Ps. 150 : 3-5 ; Matt. 24 : 31 ; 1 Cor. 15 : 52 ; 
but also of gathering together the army, and as a sig- 
nal for an expedition against, and of attack upon the 
foe, and of animating them, and thus also tending to 
inspire terror and forebode destruction. Judges 3 : 
27; Joel 2 : 1. " Blow ye the trumpet in Zion." 
Am. 3:6; Isa. 58 : 1. When Jericho was taken, 
the walls fell down, after all the armed men of Israel^ 



264 ANNOUNCEMENT Of DIVINE JUDGMENTS. 

with seven priests, bearing seven rams' horns before 
the ark, had on seven successive days passed in' pro- 
cession around the city with the resound of trumpets. 
Thus, also, here in this our chapter, we read of seven 
trumpets, by which must be understood great, severe, 
uncommon, remarkable, famous, illustrious, striking, 
and previously threatened judgments and calamities. 
There are in this chapter three parts : 

1. The preparation for the sounding of the trumpets 
at the opening of the seventh seal, vs. 1-6. 

2. A description of the trumpets of the four an- 
gels : of the first trumpet, v. 7 ; of the second trum- 
pet, vs. 8, 9 ; of the third trumpet, vs. 10, 11 ; and of 
the fourth trumpet, v. 12. 

3. The chapter concludes with an introduction to 
the three following trumpets, for John " beheld and 
heard an angel," etc. 

In our text it is stated that another angel cried 
woe, by reason of the plagues of the three following 
trumpets. 

Two points here offer themselves for contempla- 
tion ; 

I. The announcement, " And I beheld, and heard 
an angel flying through the midst of heaven." 

II. The thing announced : which is expressed, 

1. Generally, "saying, Woe, woe, woe." 

2. In particular, " by reason of the other voices." 
As to him who makes the announcement it is said) 

" And I beheld, and heard an angel." This was a re- 
markable occurrence for John, and is in like manner 
for us. 

"Ibehdd" Holy men, both of the Old and JSTew 



ANNOUNCEMENT OF DIVINE JUDGMENTS. 265 

Testament, saw many visions ; this was the case with 
John. " He beheld, and heard an angel." As to 
angels, their names, appearances and office, we shall 
not at present enlarge. They appeared to many of 
the pious, and here to John. These appearances oc- 
curred either in the simple contemplations of the 
mind, or by the bare exhibition of a certain form to 
the eye, or by the assumption of a human body for 
the time. How did John hear and behold the 
angel ? 

"Flying." Angels are spirits, and thus are en- 
dowed with great quickness of motion. Wings are 
ascribed to them, on account of their promptness, 
swiftness, and universal readiness for service ; there- 
fore denominated seraphim, that is, winged ones. 
(Isa. 6 : 26.) The flying of the angel is significant of 
his promptness in the discharge of his commission, 
intimating that in like manner the threatened judg- 
ments would be speedily executed. But where did 
he behold and hear this angel ? 

" In the midst of heaven." That there are three 
heavens has been at other times shown. We here 
understand by the word, the regions of space imme- 
diately above us. The angel exhibits himself in an 
elevated position, that his voice may be the farther 
heard. He permits himself not only to be seen, but 
also to be heard. He speaks with an audible voice ; 
but what he says is amazing to hear. He cried with 
a loud voice, summoning the people of God to prepare 
for the judgments which should follow. Speech is 
ascribed to angels, 1 Cor. 13 : 1, and thus here, "say- 
ing with a loud voice;" yet not a sound without 
12 



266 ANNOUNCEMENT OF DIVINE JUDGMENTS. 

meaning, but a distinct, articulate, intelligible sound, 
characterized by majesty and glory, calculated to ex- 
cite fear, reverence, and awe. 

The thing which he announces we have in the se- 
cond part of our text, and it is expressed first in gene- 
ral, then in particular. 

1. In general : " saying with a loud voice, Woe* 
woe, woe to the inhabiters of the earth." Woe is 
an exclamation of one in great trouble and distress, 
"Woe is me, for I am undone !" (Isa. 6 : 5.) It is 
also a form of denouncing calamities about to fall 
upon others : " Woe unto the wicked I it shall be ill 
with him," Isa. 3 : 11 ; " Woe to the idle shepherd \» 
Zech. 11 : 17 ; " Woe unto you, Scribes and Phari- 
sees I" Matt. 23 : 13. It is employed for the pur- 
pose of threatening and proclaiming great calamities, 
as well temporal, " Woe unto them that give suck," 
Matt. 24 : 19, as eternal : " Woe unto thee, Chorazint 
woe unto thee, BethsaidaJ" Matt. 11 : 21-24. 

There is emphasis in the repetition, the word here 
being three times successively employed. Such re- 
petitions and re-duplicated forms of speech are fre- 
quently found in the sacred writings, as, 

1. In a twofold form in the Old Testament, as "Sigh, 
sigh," Ezek. 21 : 6 ; " Wailing shall be in all streets, 
and they shall say in all the highways, Alas ! alas !" 
Amos 5 : 16 ; and in the JSTew Testament, u Verily, 
verily," John 3:3; "Jerusalem, Jerusalem," Matt. 
23 : 3T ; " Saul, Saul, why persecutest thou me ?" 
Acts 9 : 4. 

2. In a threefold form, Jer. 22 : 29, " O earth, earth, 
earth, hear the word of the Lord," and here in our 



ANNOUNCEMENT OF DIVINE JUDGMENTS. 267 



text, M TToe, woe, woe." This mode of expression is 
employed both by Christ and his inspired servants, 
and signifies, 

1. The earnestness, heartiness, and zeal of the 
speakers. 

2. Their compassion for the poor children of men ; 
and here, 

3. The certainty of what they announced, and that 
when they denounced plagues they would surely 
occur. 

4. The fearfulness and severity of those plagues ; 
one woe or plague would no sooner occur than another 
would follow ; as is said in the following chapter, verse 
12, "One woe is past, and behold, there come two 
woes more hereafter." But on whom are these woes 
denounced ? 

" To the inhabiters of the earth." By these we must 
understand in general, the inhabitants of this earth ; 
for the earth is given to the children of men for a ha- 
bitation, Ps. 115 : 16 5 here, the members of the cor- 
rupt visible church, which then was diffused and 
extended over the whole earth. They should be 
affected by these woes. They are thus denominated, 
indeed, because they dwell upon the earth, but also, 
especially, because become now so degenerate, and 
also so exceedingly earthly-minded. 

But this description has still particular reference to 
the other voices of the trumpet of the three angels. 
Thrice is a woe denounced; three angels should still 
sound, and calamities far greater than the four already 
described would come. 

To what this is to be applied can not be definitely 



268 ANNOUNCEMENT OF DIVINE JUDGMENTS. 

determined. It was a time of woe to the church dur- 
ing the ten persecutions under the pagan Caesars ; but 
these were now past. The four first trumpets compre- 
hended the fourfold calamity which came upon the 
Church, after the half hour's silence under Constantine 
the Great in the fourth century ; until the year 606, 
when the Papacy began to arise, 2 Thess. 2 : 6, 7 ; 
" Woe, woe," because then the truth was so corrupted, 
the pious so fiercely persecuted. 

It was a time of woe to the inhabitants of the earth 
in the days of Noah, when the flood came and de- 
stroyed them all ; a time of woe when fire came down 
from heaven, and Sodom and Gomorrah, and the 
neighboring cities, so terribly perished, Gen. 19 ; a 
time of woe, woe, at the destruction of Jerusalem by 
Titus Yespasian. It then happened that a certain man 
named Jesus, the son of Ananias, for some time pre- 
vious, about four years, made a circuit around the city 
exclaiming : Woe to Jerusalem ! woe to the temple ! 
and at last, woe also to me ! 

But the words of the text have especial reference to 
the Church of the New Testament. 

It was a time of " woe, woe, woe," for the primitive 
Christians, during the ten persecutions by the pagan 
Eoman emperors, when they were in the most cruel 
manner persecuted and put to death. It was a time 
of woe, for the seven churches of Asia, when the 
candlestick was removed from their midst, and the 
cities themselves destroyed by earthquakes ; so that 
Smyrna alone remains, and all the places at which 
flourishing churches previously existed, now groan 
beneath the Turkish yoke* It is true that under Con- 



ANNOUNCEMENT OF DIVINE JUDGMENTS. 



269 



stantine tlie Great, there was silence for an half-hour, 
that is, a time of quiet and peace for the Church. 
"And when he had opened the seventh seal there was 
silence in heaven about the space of an half-hour 
but it was of short duration, for soon there came a 
time of woe ; for the Pope, the son of perdition, began 
to exalt himself, as was the case in the eighth century, 
dming the reign of the Emperor Phocas. There is 
here reference to those woes which were brought upon 
the Church by the instrumentality of heretics and 
Antichrist, and they comprehended, first, corruption of 
doctrine, and secondly cruel persecutions, as occurred 
some time previously to the Reformation, when the 
TTaldenses were so inhumanly butchered, hunted out 
of their homes, and compelled to flee as partridges 
upon the mountains ; and when, an hundred years 
before the Reformation, among the Hussite witnesses 
for the truth, John Huss and Jerome of Prague were 
condemned as heretics by the council of Constance, 
and burned. It was a time of woe, under the Duke of 
Alva in Holland, when scarce aught was heard of but 
hanging, beheading, and burying alive in the earth. 
It was a time of woe in Prance, in the reign of Charles 
the Ninth, when, upon St. Bartholomew's day, that 
fearful Parisian massacre occurred ; and subsequently 
in the reign of Louis XIV., when so many French 
exiles became dispersed through the world. 

Thus also has it frequently been in Bohemia, Hun- 
gary, the Palatinate, and in other places. It has also 
frequently been a time of woe in Europe, and the 
other countries of the old world, in periods of inun- 
dations, pestilence, famine,, scarcity, and war ; and to 



270 ANNOUNCEMENT OF DIVINE JUDGMENTS. 

come more nearly home, it is a time of woe for the 
inhabitants of this land, on account of the prevalence 
of numerous contagious diseases, pox, pleurisy, bloody- 
flux, etc. ; so that the words of Solomon, Eccl. 12, are 
here verified, " Man goeth to his long home, and the 
mourners go about the streets/' 

Beloved hearers, we do not, like St. John, see 
visions ; nor are they necessary, for we have the word 
of the prophets and apostles, in which our charge and 
commission are contained : " Say to the righteous, it 
shall be well with him," but " Woe unto the wicked ! 
it shall be ill with him. 5 ' (Isa. 3 : 10, 11.) This so- 
lemn commission the prophets, Christ, and the apos- 
tles have discharged. Necessity is laid upon me: 
woe unto me, if I announce not unto you the divine 
woes ; and that you may not accuse me of seeking to 
inspire you with vain terror, I shall employ the very 
words of the Holy Spirit himself. Prepare then your- 
selves. " Knowing the terror of the Lord, we persuade 
men to believe. 5 ' (2 Cor. 5 : 11.) 

1. Woe to you, wicked and unconverted ones ! it 
shall be ill with you. (Isa. 3 : 11.) Tou may here 
for a time prosper in things temporal, but in the day 
of death, and of the last judgment, it shall be " ill 5 ' 
with you ; for the fruit and reward of your hands shall 
be given you, saith the prophet ; that is, you shall be 
rewarded according to your works ; for " tribulation 
and anguish shall be rendered to every soul of man 
that doeth evil. 55 (Rom. 2 : 9.) 

2. Woe unto you who are careless and at ease in 
Zion ! (Amos 6:1.) 



ANNOUNCEMENT 



OF DIVINE JUDGMENTS. 



271 



3. Woe unto you, vrlioremongers and adulterers! 
God Trill judge you. (Heb. 13 : -i.) 

4. Woe unto you, thieves, unrighteous, slanderers ! 
re shall not inherit the kingdom of God. (1 Cor. 6 : 
9, 10.) 

5. Woe unto you, drunkards! (Isa. 5 : 11.) 

6. Woe unto you, perjurers, cursers, swearers, blas- 
phemers ! The Lord will not hold you guiltless. (Ex. 
20 : 7.) 

7. Woe unto you, miserly, unmerciful rakers and 
scrapers, ye rich who put your trust in your possessions 
and make them your portion! hear the words of Christ: 
" Woe unto you, ye rich! for ye have received your 
consolation; weep and howl for your miseries that 
shall come upon you.*' (Luke 6 : 24; Jam, 5 : 1.) 

8. Woe unto you, ye that are proud ! God resists 
you. (1 Pet. 5 s 5.) 

9. Woe unto you, hypocrites, dissemblers, who as- 
sume a fair appearance before men, but in heart are 
false and deceitful ! Hear Christ's own word, and 
tremble. (Matt 23.) 

10. Woe unto you, vain children of the world, 
dancers, gamblers, horse-racers, and sensual persons ! 
" Woe to you that laugh !" (Luke 6 : 25.) 

11. Woe unto you, hard and insensible ones ! " He 
that being Gften reproved hardeneth his neck, shall 
suddenly be destroyed, and that without remedy.*' 
(Prov. 29 : 1.) 

12. Woe unto you, obdurate ones, whom no means 
whatever affect ! " Except ye repent ye shall all like- 
wise perish." (Luke 13 : 3, 5.) 

13. Woe unto you, all unconverted ones, who remain 



272 ANNOUNCEMENT OF DIVINE JUDGMENTS* 

unchanged under the means of grace ! whom some 
divines arrange in three classes : 

1. The entirely ignorant and openly wicked. 

2. Those who rest in the external performance of 
duty ; who despise what they have learned ; the merely 
moral ; the outwardly religious ; formal partakers of 
the Lord's Supper. 

3. Those who assent to the truth ; who imitate the 
pious in discourse ; those who have frequently been 
under conviction, but have returned to a state of care- 
lessness. Listen to the language of Christ himself: 
" Woe unto you, Chorazin ! Woe unto you, Bethsaida!" 
(Matt. 19 : 12.) 

These woes, both temporal and eternal, shall come 
upon you, except ye repent. Oh ! I beseech you, then, 
ere the irrevocable " Depart from me, ye cursed, into 
everlasting fire, prepared for the devil and his angels, 
Matt. 25 : 41, sound in your ears, repent. But with 
the penitent, godly, upright, righteous, who continue 
in well-doing, it shall be well. (Rom. 2 : 7.) The 
Lord bless this discourse to you all, to his glory, and 
your salvation. Amen. Be it so ! Amen. 



IX. 



" But Mary stood without at the sepulchre weeping : and as she 
wept, she stooped down, and looked into the sepulchre, 

" And seeth two angels in white sitting, the one at the head, the 
other at the feet, where the body of Jesus had lain. 

"And they say unto her, "Woman, why weepest thou? She saith 
unto them, Because they have taken away my Lord, and I know not 
where they have laid him. 

" And when she had thus said, she turned herself back, and saw 
Jesus standing, and knew not that it was Jesus. 

" Jesus saith unto her, "Woman, why weepest thou ? whom seekest 
thou? She, supposing him to be the gardener, saith unto him, Sir, 
if thou have borne him hence, tell me where thou hast laid him, and I 
will take him away. 

" Jesus saith unto her, Mary. She turned herself, and saith unto 
him, Eabboni, which is to say, Master. 

" Jesus saith unto her, Touch me not ; for I have not yet ascended 
to my Father : but go to my brethren, and say unto them, I ascend 
unto my Father and your Father, and to my G-od and your God. 

" Mary Magdalene came and told the disciples that she had seen the 
Lord, and that he had spoken these things unto her." — John 20 : 11-18. 

"The Lord God hath given me the tongue of the learned, that I 
should know how to speak a word in season to him that is weary." 
Thus is the Messiah introduced as speaking, Isa. 50:4. 



It was in love that the Father sent his Son into the 



274 



THE SOUL SEEKING JESUS. 



world ; it was in goodness that he commissioned him 
to preach good tidings to the meek and poor ; to pro- 
claim the acceptable year of the Lord. But the 
Father knew the nature of the world into which his 
Son was sent : a world full of wickedness ; a world 
full of ignorance. The Father also knew the character 
of those with whom his Son would be called to deal ; 
he consequently sent him not unqualified, but as the 
Son here saith, He gave him the tongue of the 
learned, full of wisdom and understanding, that he 
might know how to speak a word in season to the 
weary. Grace was poured into his lips ; on him 
rested the Spirit of all wisdom and knowledge. 

This tongue of the learned, the Lord J esus in more 
than one manner displayed in the days of his flesh. 
He spake in an heavenly manner; he revealed the 
secret counsel of God respecting the salvation of lost 
sinners ; he declared profound mysteries, far exceed- 
ing all human science and learning ; he taught as one 
having authority, Matt. 7 : 29, so that it might be 
said, "Who teach eth like him?" Job 36 : 22. This 
he also manifested in the adaptation of his words and 
wisdom to the state and situation of those with whom 
he dealt. Did he discourse with opposers, he put 
them to silence. (Matt. 22 : 34.) Did he address 
bold, arrogant, hardened sinners, he reproved them ; 
he threatened them with terrible judgments. "Woe 
unto thee, Chorazin ! woe unto thee, Bethsaida ! (Matt. 
11 : 21.) But was he called to deal with weary, sor- 
rowful, dejected and disquieted souls, he -refreshed 
and comforted them, as was foretold of him. (Isa. 
42 : 1 ; Matt. 12 : 20.) Thus also he conducted after 



THE SOUL SEEKING JESUS. 



275 



his resurrection toward his disciples, the women, 
and Mary Magdalene, whom he comforted as they 
mourned his removal from their sight, and showed 
himself to the seeking, weeping Mary, and thus com- 
forted her, as we see in the words of our text. 

It was our intention to dwell next in order upon 
the 4th verse of the 23d Psalm, and had for the most 
part made our preparation upon those words, but 
changed our purpose, because the words of our text 
are more suitable to Easter, and a more moving sub- 
ject of discourse upon the occasion of the administra- 
tion of the Lord's Supper. Oh, that we had Mary's 
weeping, seeking, loving frame ! 
In our words there are two points to be noticed : 
L The appearance of the two angels, verses 11, 
12, 13. 

II. The appearance of Christ to Mary Magdalene, 
with the accompanying circumstances, verses 14^-18. 

After the disappearance of Christ from the tomb, 
his loving ones, on account of their love to him, 
which had not expired, desired but to know where his 
dead body was to be found. They could not be at 
rest ere they were satisfied. Among these, Mary 
Magdalene, a known pious woman, was preeminent. 
She wept in expression of her love. She was com- 
forted first by the appearance of the angels, then by 
the manifestation of Christ himself, first unknown, 
and afterwards known by her — an evidence that he is 
a merciful and loving High Priest, who has compas- 
sion on his people. But we have before dwelt upon 
this narrative at large — we trust that you are not 
ignorant of it — the words, besides, are clear, and 



276 



THE SOUL SEEKING JESUS. 



what occasion to be always chewing the shell ? Let 
us, therefore, proceed at once to partake of the 
kernel, by passing to the doctrine and application. 
We are hence taught, 

1. That the soul which seeks Christ ceases not till it 
find him. 

2. That the absence of Christ so disquiets a be- 
liever, that all other things, even ministers and angels, 
can not put him to rest. Eeliever, canst thou not set 
thy seal to this ? Thus it was with the spouse, the 
Church. (Cant. 3 : 1-4.) 

Behold here a clear proof and testimony to the re- 
surrection of Christ ; Christ himself appears to Mary 
Magdalene, who thus first had the honor of beholding 
him alive after his death. Oh ! how powerful and 
burning was her love to Christ ! How ardent her 
desire after his presence ! This her seeking and ask- 
ing show. This her overflowing tears prove. Her 
love found no satisfaction until she saw Jesus ; no 
words addressed to her comforted her, but she con- 
tinued weeping until she found her Lord : her lan- 
guage was, My Lord. We here see as in a glass, the 
frame and conduct of a seeking soul, who loves the 
Lord Jesus. 

Come, hearers, contemplate with me for a while, the 
exercises of a soul that seeks and loves the Lord 
Jesus. Cast your eyes upon Mary, that lover of the 
Lord Jesus, as she seeks him with bitter tears. 

Truly, O communicants ! if ye shall with advantage 
and comfort partake of the Lord's Supper, you must 
in your feelings resemble Mary. 

1. A soul which seeks Jesus beholds in him such 



THE SOUL SEEKING JESUS. 



277 



beauty and preciousness that from the heart it says 
with the bride, i; My beloved is white and ruddy, the 
chiefest among ten thousand,' 7 (Cant. 5 : 10 ;) for 
" unto them who believe he is precious." (1 Pet. 2 : 7.) 

2. Such an one seeks him from conviction of his 
misery and need ; and since there is in him such full- 
ness, and whilst he is in such absolute need of him, 
that without him he can not endure it, much less be 
at ease, he therefore makes him the object of all his 
joy, of all his rest, satisfaction, and strength; in a 
word, of all his love. 

3. Such soul is not only set in affection upon the 
salvation that is in Jesus, but upon his person ; be- 
cause so lovely, holy and resplendent : therefore is he 
so fair, so precious in its eyes ; therefore it desires to 
be with him, and to be united to him ; therefore are 
his sweet presence and communion its life, for so is it 
enamored of him, that without him it can not rest. 
And no wonder, for it contemplates him now, as the 
true God, the highest good, the brightness of the 
Father's glory, and the express image of his person, 
and as having from eternity, in the council of peace, 
so willingly presented himself as Surety and Media- 
tor, and in time assumed the nature of man, and per- 
mitted himself to be lifted up upon the cross. 

It now also contemplates him as sitting at the right 
hand of the Father, crowned with glory and honor, 
having received all power, and exalted a Prince and 
a Saviour, Acts 5 : 31, and an Advocate with the 
Father. In all these things combined, it beholds how 
glorious a Mediator he is : this stirs up its love, so 
that it is occupied with constant meditations upon 



278 



THE SOUL SEEKING JESUS. 



hini, and says with the bride, "A bundle of myrrh is 
my well-beloved unto me." (Cant. 1 : 13.) 

When also it contemplates the benefits bestowed 
upon it, and the love shown it by Jesus, when still it 
pursued the broad road to destruction ; when first he 
drew it with cords of love, touched its heart ; when 
he opened its eyes first to behold its lost, miserable 
state ; when Jesus first manifested himself to it ; when 
he extended over it the wings of his love ; when it so 
heartily and freely received him, and surrendered it- 
self to him ; when it wrestled with him ; when it felt 
his love, and realized as addressed to it the words " I 
have loved thee with an everlasting love, therefore 
with loving kindness have I drawn thee," (Jer. 31 : 3,) 
oh ! how does this draw forth its affections after 
Jesus! Hence it desires his constant presence, so 
sweet and animating to it. Does it not experience 
this ? Does it find itself in a state of estrangement, 
in a dead, dark, sinful frame, it complains, it weeps ; 
with Mary it seeks ; like Noah's dove, that nowhere 
found rest, it now has no rest, and is therefore, with a 
devout poet, inclined to say : 

" With Mary early I'll arise, 
Visit the tomb with weeping eyes ; 
With sadness, sighs, and cries I'll go, 
And thus pour forth my heavy woe, 
And seek him till his face I see ; 
Bedew the tomb with floods of tears, 
My way pursue 'midst groans and fears, 
Fall down before my Jesus' face, 
His precious feet again embrace, 
Nor leave him to eternity." 



THE SOUL SEEKING JESUS. 



279 



Is such a soul asked, as was Mary by the Saviour, 
Why weepest thou ? whom seekest thou ? she will 
answer with the Church, Lam. 1 : 16, " For these things 
I weep ; mine eye, mine eye runneth down with water, 
because the comforter that should relieve my soul is 
far from me :" and no wonder; for all that is out of 
Jesus, is to it a burden ; in itself it finds darkness, 
impurity, sin, and helplessness ; creatures can not 
satisfy ; and hence Jesus alone can gratify its desires. 
But how does it seek him ? 

1. With humiliation : with a contrite, broken, 
tender, and prostrate mind ; for upon such the Lord 
will look. (Isa. 57 : 15, 18 ; 66:2; Ps. 34 : 18 ; 
51 : 17.) 

2. It seeks with confession of its sins, and with 
condemnation and abhorrence of itself ; with shame, 
sorrow, and regret, like David, Ps. 32 ; and at the 
same time with earnest supplications for reconcilia- 
tion, peace, holiness, and strength. 

3. It seeks him with longing and looking for him, 
as the Church, Isa. 26 : 9, " With my soul have I de- 
sired thee in the night ; yea, with my spirit within 
me will I seek thee early." 

4. It seeks him also with submission : " I will look 
unto the Lord ; I will wait for the God of my salva- 
tion," Micah 7 : 7, desiring not to prescribe to the 
Holy One of Israel as to time and manner. 

But where does it seek him ? Not in the tomb, but 
in heaven ; employing for this purpose all means. 
Hence it resorts to the house of God ; hence it 
peruses the Scriptures ; hence it is found at the Lord's 
table ; hence it indulges in retirement, and enters into 



280 



THE SOUL SEEKING JESUS. 



its chamber, and seeks him by prayer and meditation. 
Oh ! how often does it wrestle with its Lord in prayer ! 
with secret tears, crying out with mouth and heart, 
" O Lord, I will not let thee go until thou bless me." 
Oh ! bless me, then ! bless me ! and if thou make thy- 
self strange and speak roughly to me, yet will I, with 
Mary, seek thee till I find thee. Oh ! methinks I hear 
such soul from the fullness of its heart addressing 
Jesus in these or similar words : O my fair, my pre- 
cious, lovely Lord Jesus ! in communion with whom 
alone my soul can find rest ; O most lovely fair One ! 
whose love alone can quicken my soul, come, ap- 
proach to my soul ; turn again, my soul's friend, my 
treasure, and soul-satisfying portion ! " I seek thee 
early ; my soul thirsteth for thee." Art thou not he 
who loveth me ? who hath prevented me ? Hast thou 
not first drawn forth my love to thee ? Here is my 
heart, come take up thine abode in it ; appropriate it 
wholly to thyself. I have become enamored of thy 
service ; I willingly resign myself to thee. Oh, that 
I might live before thee the more holily, the more 
delightfully ! Such should be the exercises of those 
who approach the Lord's table. 

Behold here, my friends, in some measure decribed 
the frame and exercises of a soul seeking and loving 
the Lord Jesus. 

What think ye ? are ye such ? Oh ! when you con- 
sider and compare yourselves with what has been de- 
picted, and will judge of yourselves in truth, if un- 
converted, you must confess it is not. But such you 
must be, shall you be welcome guests at the Lord's 
table. If not, we caution you, approach not unpre- 



THE SOUL SEEKING JESUS. 



281 



pared ; for Christ invites his friends, but none be- 
sides. 

1. Oh, that you could be aroused ! Seek the Lord, I 
pray you, while he may be found ; call upon him 
while he is near. Not a moment are you assured of 
your life. Avail yourself of the present moment. 
Now the Lord may still be found, but how long, you 
know not. He suffers you to be invited, and his favor 
and grace to be proffered to you. He stands as with 
open arms and waits. Oh ! permit not the season of 
grace — the time in which he may be found — to pass 
by. 

2. And this he has already done so long, having 
called you year after year ; and dare you permit him 
still to call and invite ? 

3. To what sad but unavailing lamentations will 
your neglects give rise in hell, when your opportuni- 
ties shall have for ever passed away ! If there is 
aught which will render the gnawing of the worm 
which never dies intolerable, it will be the piercing 
reflection that the time for finding the Lord has been 
suffered to pass unimproved. 

4. To find and enjoy Jesus is heaven upon earth 0 
Why then so long willfully procrastinate ? No one 
who has had experience of it has ever regretted it. 

5. You need not shrink from seeking him ; it is not 
so difficult, so burdensome, so irksome as is by many 
supposed. Oh ! when engaged in, it is so delightful, 
that did you commence seeking, you would find sa- 
tisfaction even in your weeping ! 

Up, up, then, without delay, to work. Engage in 
the use of all means calculated to enable you to find 
Jesus, 



282 



THE SOUL SEEKING JESUS. 



Seek him in the assembly of his people, whether 
in his house or at catechisings. 

Seek him by the perusal and searching of his word. 

Inquire for him wherever you can. 

Seek him in retirement in your private chamber 
with earnest prayer. 

Seek him at such time and manner as you should : 
at every time in which he may be found ; to-day, to- 
day ; on the morrow ; early in the time of your youth; 
in times of affliction ; with all earnestness and en- 
gagedness. (Ps. 119 : 10.) First and most, above all 
things, seek the kingdom of God and his righteous- 
ness, (Matt. 6 : 33, ) with urgency and with constancy. 
(Gen. 32 : 26.) 

But ye seeking, loving souls, ye are entitled to the 
Lord's Supper. Seek him there, for there he will be 
found of you ; there he will sup with you. Conceive 
that Jesus says to you, what seek ye? what desire ye? 
Be careful that ye bear before him your inmost de- 
sires—that you open wide the mouths of your souls. 
Happy ye, if ye can say in truth, Lord Jesus, it is 
thee I seek ; without thee naught can afford me satis- 
faction. " Whom have I in heaven but thee ? and there 
is naught upon earth that I desire besides thee." Oh ! 
that there were weeping, as once in Scotland, among 
members new and old ; so that the minister, while en- 
gaged in the administration, was compelled to say, 
" Communicants, whence all this weeping among 
you ?" " Oh !" said some, " we weep with Mary, on 
account of an absent Christ." Is this the occasion of 
your weeping, poor soul? I will say, it may be that 
you also will experience Mary's consolation. Jesus 



THE SOUL SEEKING JESUS. 



283 



may be nearer than you yourself suppose ; for when 
Mary imagined that J esus had gone away, he said, 
"Mary!" and immediately she was comforted, and 
said, "Kabboni!" "Oh!" said another, "I weep 
with Peter, because I have denied him." Let me 
then say this to you, it may be that yours will be the 
happy lot of Peter ; the angel said, a tell his disciples 
and Peter, he goeth before you into Galilee." (Mark 
16 : 8.) The weeping Peter must be comforted. A 
third says, " I weep with Christ himself, of love at 
the grave of Lazarus. The love of Christ causes me 
to weep." If this be so, may I not then say of you, 
as did the Jews of Christ, "Behold how, to-day, the 
people love Christ." 

If you come thus, believer, with hearty weeping, 
with a seeking, loving frame, you shall also find and 
enjoy; for this is the promise of the faithful God: 
" Your heart shall live that seek God," (Ps. 69 : 32); 
and the language of Christ is, "K any man love me, 
my Father will love him, and we will come unto him, 
and make our abode with him." (John 14 : 23.) 
Amen. 



X. 

f \t jftwrt tenanting toitj} <M, 



"And Joshua said unto the people, Ye are witnesses against your- 
selves, that ye have chosen you the Lord, to serve him. And they said, 
We are witnesses." — Josh. 24 : 22. 

Beloved communicants, this day have ye renewed 
your covenant with God, and chosen God as your 
portion, promising that you will be his servants and 
handmaidens, that you will walk in his ways, and 
keep his commandments. To this you are witnesses. 
In point, then, are the words of our text ; and although 
I am not Joshua, I may yet adopt his words, and say 
to you, ye are witnesses concerning yourselves that ye 
have chosen the Lord to serve him. Follow, then, the 
example of the people of Israel, and say, " We are 
witnesses." 

In this our chapter, we have a recital of Joshua's 
last address, in which he in a moving manner renewed 
the covenant made with Israel at Sinai, and sought to 
impress upon their minds the obligations which they 
had assumed to acknowledge the Lord their God, as 



286 TfiE SOUL COVENANTING WITH GOD. 

tlieir God, and to serve and fear him : " And if it 
seem evil unto you to serve the Lord, choose you this 
day whom ye will serve," verse 15. It appears that 
there were among the children of Israel a promiscuous 
multitude, who had not come to a conclusion whom 
they would serve. Joshua, perceiving the evil of this, 
said to them, " Choose you this day whom ye will 
serve;" no longer defer your determination; I pro 
pose it this day for your decision, whom you will 
serve, whether the God of your fathers, or the gods of 
the Amorites. Do as seems good to you, knowing 
that it will be at the peril of your present and future 
happiness, that you make an improper choice. Would 
you know my choice ? I announce it to you : "As for 
me and my house, w^e will serve the Lord," verse 15. 
Joshua was not indifferent, (the same was the case 
with the people of Israel in the days of Elijah ; when 
the people would not resolve whom they would serve 5 
" how long," was the language of the prophet, " halt 
ye between two opinions ?" 1 Kings 18 : 21. Come, 
I pray you, to a conclusion whom ye will serve.) The 
people chose the true God, repeatedly promising up- 
rightly to persevere in his service ; " we will serve 
the Lord," verse 21. This he now reviews, this he 
recalls to their minds, urging it upon their choice in 
the words of our text ; "And Joshua said unto the 
people, Ye are witnesses," etc. 

Two things are here to be noticed : 

I. The interrogatory proposal of Joshua to the peo- 
ple of Israel : " Joshua said to the people, Ye are wit- 
nesses against yourselves that you have chosen the 
Lord, to serve him." 



TilE SOUL COVENANTING WITH GOD. 287 



EE. The assent of the people by way of response ; 
"And they said, We are witnesses." 

The distinguished person here spoken of is the pious 
Joshua, the son of Nun, of the tribe of Ephraim — ■> 
Moses' minister, who, after his death, conducted the 
people into the promised land ; a man of whom it is 
said, that he was full of the spirit of wisdom, for 
Moses had laid his hands on him, (Deut. 34 : 9 ;) so 
that the spirit of Moses came upon him ; in a word 5 - 
he is that godly and excellent man upon whom the 
Lord bestowed the honor of being the governor of the 
people of Israel — of introducing them into the sacred 
land which the Lord God of their fathers had pro- 
mised to give them as a pledge of heaven, a type of 
Christ, and hence called Jesus in the ]STew Testament, 
(Acts. 7 : 45. Heb. 4 : 8.) 

Joshua was first called Oshea, but Moses called 
him Jehoshua, Num. 13 : 16 ; that is, the Saviour of 
the Lord, because ordained by the Lord as an instru- 
ment in conferring great benefits upon his people, and 
delivering them out of the hands of the Canaanites, 
their enemies ; but especially because in achieving 
this deliverance, he would be an illustrious type of 
him who with the greatest emphasis would be denom- 
inated Jehoshua, or Jesus. (Matt. 1 : 21 ; Heb. 
4 : 8.) 

Joshua here exhorts the people to serve the true 
God only. The people promise to do so. Joshua re- 
news the covenant, and appeals to their engagement 
and assent : " Ye are witnesses concerning youx^ 
selves." 

We find that men of God, prophets and apostles 7 



288 THE SOUL COVENANTING WITH GOD. 



sometimes not only appeal to heaven and earth, but 
also to men themselves ; and rightly, since they pos- 
sess a conscience, (conjunct knowledge or feeling,) 
and thus are conscious of their own acts. 

In what precedes, they had chosen the Lord : this 
he here recalls to their thoughts and reminds them of, 
saying, "Ye have chosen the Lord to serve him." 
That God who had led them forth from Egypt ; the 
God of Abram, Isaac, and Jacob, who had solemnly 
made a covenant with them and proffered himself to 
them as their God — him they had 

" Chosen :" hereby is expressed a covenant transac- 
tion in which are to be recognized two parties. 

The first is the Lord God, as the all-sufficient one, 
entering into a covenant with man, who is destitute of 
all things ; as good : " The Lord is good unto them 
that wait for him, to the soul that seeketh him," Lam. 
3 : 25 ; as almighty, " I am the Almighty God," Gen. 
17 : 1 ; as faithful : " "Which keepeth truth for ever," 
Ps. 146 : 6 ; as true and unchangeable, " I am the 
Lord, I change not ; therefore ye sons of Jacob are 
not consumed." (Mai. 3 : 6.) 

The second party are the elect, viewed as miserable, 
condemned, helpless. (Ezek. 16.) 

Unequal parties truly, and yet, oh, wonder ! these 
enter into covenant with each other ! On the side of 
God is the demand, the proffer, and the promise : 
"Thou shalt be to me a people ; serve me only ; ob- 
serve my ways, commandments, statutes, ordinances, 
and I will be a God to thee." On the sinner's side, 
are the assent and surrender : he receives God as his 
God and highest good ; chooses him, as we find it 



THE SOUL COVENANTING WITH GOD. 289 

here ; engages and yields himself to him. It is as if 
the Lord said, " Seek my face :" he that enters into 
covenant with him says, " Thy face, O Lord, I seek," 
Ps. 27 : 8 ; he solemnly declares that he will be the 
Lord's, pledges himself to him, Isa. 42 : 5 ; in a word, 
he saith, " Behold, here are we, we come unto thee, 
for thou art the Lord our God." This is distinctly 
represented to us, Dent. 26 : 17, "Thou hast 
avouched the Lord this day to be thy God, and to 
walk in his ways, and to keep his statutes, and his 
commandments, and his judgments, and to hearken 
unto his voice;" and verse 18, "The Lord hath 
avouched thee this day to be his peculiar people." In 
the covenant the believer chooses God as his portion, 
the Lord Jesus as his Prophet, Priest, and King ; this 
is the mutual agreement which constitutes the essence 
of the covenant. But for what purpose had they 
chosen the Lord ? 

"To serve him." A service is spoken of as belong- 
ing to God. To serve one sometimes signifies to per- 
form that for him to which he is himself incompetent. 
This, however, can not here apply; for God who 
made the world and all things that are in it, being 
Lord of heaven and earth, is not worshipped with 
men's hands as though he needed any thing ; seeing 
he giveth to all life, breath, and all things. (Acts 
17 : 24, 25.) In this sense we can do God no service. 
Eliphaz therefore so earnestly inquired, " Can a man 
be profitable unto God" ? (Job 22 : 2.) Sometimes, 
it signifies to do that which is acceptable to him ; also 
to do that which we owe and are under obligation to 
do. These two significations are here included. God 
13 



290 THE SOUL COVENANTING WITH GOD. 

can and must be served by honest endeavors to per- 
form all that is pleasing to him, and therefore man, as 
a rational creature, and still more as one who stands 
in a covenant relation to him, is in the most powerful 
manner bound to obey the Lord God, and keep his 
commandments. We hence read of serving God 
acceptably, (Heb. 12 : 28,) and of serving the Lord, 
obeying his voice, and not rebelling against his com- 
mandment. (1 Sam. 12 : 14.) 

This they had chosen — to serve the true God, to do 
his will, to prefer his worship. This Joshua summons 
to their remembrance, for the people answer and give 
their assent in our second part. 

" We are witnesses" — we have chosen the Lord ; 
we will never forsake him. 

There were doubtless many in Israel who did this 
only in an outward and feigned manner, according to 
Psalm 78 : 36, 37 ; or who rested too much on their 
own strength ; and therefore Joshua warned them with 
respect to the nature of the service which God re- 
quires : " Te can not serve the Lord ; for he is a holy 
God; he is a jealous God." (Terse 19.) 

The words of the text might now readily be em- 
ployed for the discovery of the multitude of those who 
are strangers to the covenant, and also to denounce 
upon them divine threatenings, and Inspire them with 
terror. But I shall assume a different tone, and ra- 
ther avail myself of the present opportunity to invite 
and constrain you ; the more so for having read of a 
Scotch divine who, preaching upon the words, 
" Choose ye this day whom ye will serve," besought 
his hearers with tears ; nay, declared to them that he 



THE SOUL COVENANTING WITH GOD. 231 

could not descend from his place until they had with- 
out delay complied with the divine requirement. Al- 
though I can not profess that I am characterized by 
the zeal of that worthy man, I desire to follow him, if 
not with equal steps, yet at a distance. 

Attend, then, my hearers, whoever ye be, while I 
set before you, this day, life and death, blessing and 
cursing ; therefore choose life that both thou and thy 
seed may live. (Dent. 30 : 19.) Choose ! Here are 
two masters ; whom will ye serve ? ]\Iany will say, I 
will do that hereafter ; but few, I will do it imme- 
diately. There are two masters in the world, but ye 
can not serve both. Each one has his kingdom ; they 
are mortal enemies. The one is the Lord Christ ; the 
other the devil. There is not a third, and you, who- 
soever ye may be, make a resolute choice. "Whose 
servants and handmaidens will ye be ? Whom do ye 
receive as your master and ruler? Do ye choose 
Satan, the god of this world, to do his will, to live in 
your lusts'? Enjoy then your portion to the full: 
" Rejoice in thy youth, and let thy heart cheer thee 
in the days of thy youth, and walk in the ways of thine 
heart, and in the sight of thine eyes." Love the world 
and all that is in the world, "the lust of the flesh, 
the lust of the eyes, and the pride of life," and as you 
are marked by the deed, be not ashamed to permit it 
to be known. Acknowledge and profess the devil to 
be your lord and master. But no ; you will say that 
is too gross; it may not be ; we are Christ's ; Christ 
is our Lord and King, although we live to ourselves, 
although we do the will of Satan, although we live 
a wicked, carnal life, the devil is not our king; Christ 



292 THE SOUL COVENANTING WITH GOD. 

is our King. I reply, he is not ; hear it from the 
mouth of Paul : " Know ye not that to whom ye yield 
yourselves servants to obey, his servants ye are to 
whom ye obey ; whether of sin, unto death, or of obe- 
dience, unto righteousness ?" Will ye not have Satan 
for your master and king ; and not have your portion 
in outer darkness, where shall be weeping and gnash- 
ing of teeth ? Renounce then your allegiance to him ; 
forsake his kingdom ; abandon his service ; pass over 
into the kingdom of the Lord Jesus, choosing God for 
your master to serve him ; receiving the Lord Jesus 
as your sovereign King, upon his own terms. Ex- 
pressly, formally, and devoutly, must you enter into 
covenant with him. As to this, we have commands 
and instances in the word of God: " And because of 
all this, we make a sure covenant, and write it ; and 
our Levites and priests seal unto it. (Nek. 9 : 38.) 
" One shall say, I am the Lord's, and another shall 
call himself by the name of Jacob ; and another shall 
subscribe with his hand unto the Lord, and surname 
himself by the name of Israel/' (Isa. 44 : 5.) The 
making of such personal covenants is practised in the 
Church of Scotland, in addition to the national cove- 
nant which nobles and common people, ministers and 
hearers, have solemnly pledged themselves to observe. 
A form of the personal covenant we find in " The 
Christian's Great Interest," by W. Guthrie, to be en- 
tered into especially on occasion of the observance of 
the Lord's Supper. It runs as follows : " I am here, 0 
Lord, this day, to engage in a highly important trans- 
action, for which I have of myself no sufficiency: I 
therefore beseech thy help. The business in which I 



THE SOUL COVENANTING WITH GrOD. 293 



would engage is to enter into a covenant with, thee ; and 
I pray thee, O Lord, kindly to be a party in the engage- 
ment. Say not to me, as in Ps. 50 : 16, ' What hast 
thou to do to declare my statutes, or that thou shouldst 
take my covenant in thy mouth V But although thou 
shouldst, thou art righteous ; but I plead thine own 
word, " Come unto me, all ye that labor and are heavy 
laden, and I will give you rest.' Matt. 11 : 28. O 
Lord, naught so afflicts me as thine absence, and 
knowing naught but sin, that can restrain thee 
from entering into covenant with me, I desire with 
one of old to say, ' That which I know not, teach thou 
me. If I have done iniquity, I will do no more. 5 
Job 34 : 32. O Lord, I have thy promise, and come 
in thy mercy, and pray that my sins may be blotted 
out for Christ's sake, and let me approach to thy sa- 
cred table to obtain the fulfillment of my strong de- 
sires. I call heaven and earth to witness that I pre 
fer thee to all the riches of the world. Help me this 
day in my preparation to enter into covenant with 
thee ; for of myself I am insufficient for this great un- 
dertaking. Thou hast said in thy word that thou wilt 
receive all that are willing to come unto thee. Now, 
O Lord, I pray thee that in thy kindness thou wilt be 
gracious to me, and let not this fast-day be observed 
in vain ; but take to thyself the honor, and be not 
angry that I make this record, since it is intended to 
manifest my willingness to enter into covenant. O 
Lord, I beseech thee not to come unto me at thy table 
in anger, but in thy mercy manifest unto me thy favor. 
But rather than thou shouldst be absent, come unto 
me with chastisements, if but it be not in thy hot dis- 



294 THE SOUL COVENANTING WITH GOD. 



pleasure. I can not express my insufficiency for an 
approach to thy table ; but like Queen Esther, when 
about to go into the presence of the king, I cast my- 
self upon thy mercy, and say, ■ 1 will go, and if I 
perish, I perish' at thy feet." Esth. 4 : 16. 

Communicants, have you ever thus entered into 
covenant with God ? Hearers, I this day call heaven 
and earth to witness that I have sought to incline you. 
I take the holy angels and yourselves to witness. 
" Yourselves are witnesses." I take the pious who are 
here present to witness. I take this book, this ISTew 
Testament, this pulpit in which I stand, this house in 
which we are at present assembled, to witness. Let it 
not appear strange to you that such inanimate objects 
are appealed to as witnesses, for we see the same was 
afterward done by Joshua. "And he took a great 
stone and set it up under an oak, and Joshua said 
unto all the people, Behold, this stone shall be a wit- 
ness unto us ; for it hath heard all the words of the 
Lord which he spake unto us ; it shall be therefore a 
witness unto you, lest ye deny your God." (Verses 26 ? 
27.) Thus also say I: This book, this pulpit, this 
edifice, this house of God, shall be witness. But if all 
this be of no avail, then shall I, to my grief, at that 
great day, be compelled to witness against you. 

But ye, true believers, who fear the Lord, and who 
have so often chosen the Lord for your God, to-day 
has it been your privilege to renew your covenant 
with him. Let it hereafter, then, be your great care, 
that you trample under foot and forsake the world, 1 
John 2:15, 16, " Love not the world neither the 
things that are in the world. If any man love the 



THE SOUL COVENANTING WITH GOD. 295 

world, the love of the Father is not in him." This is 
included in the covenant into which you have entered, 
and which this day has been sealed to you. Be " God 
all my delight, my rest, my joy, my fear, the object of 
my service," your motto. Seek henceforth also more 
zealously to serve the Lord, and in all things to live 
acceptably to him. " Serve him with fear, and rejoice 
with trembling." (Ps. 2.) For this purpose have you 
been delivered out of the hands of your enemies, that 
you should serve him without fear, in holiness and 
righteousness, ail the days of your life. Let your ser- 
vice henceforth be more spiritual, more fervent, and 
more upright. We beseech you, brethren, by the 
mercies of God, that you present your bodies a living 
sacrifice, holy, acceptable unto God, Eom 12 : 1 ; and 
let the partaking of the Lord's Supper lead you with 
a pious soul to say : " I have this day partaken of the 
sacrament and engaged to be the Lord's. O Lord, 
make me a faithful servant, (or handmaid,) and suffer 
not Satan to entice me into sin, for thou art my God, 
and I am thy servant, (or handmaiden,) solemnly con- 
secrated to thee. Make me faithful, and help me to do 
all things in the strength of the Lord Jesus ; for with- 
out him I can do nothing. Amen. 



41 



A SUMMONS TO REPENTANCE, 

TO THE 

INHABITANTS OF THAT PORTION OF AMERICA DENOMINATED 
NEW-NETHERLANDS, NOW NEW-YORK AND NEW- 
JERSEY, ON THE OCCASION OF AN EARTH- 
QUAKE WHICH OCCURRED ON THE 7TH 
OF DECEMBER, 1737, ABOUT 11 
O'CLOCK AT NIGHT. 

IN TWO SERMONS, 

THE FIRST UPON REV. 16 : 18, THE SECOND UPON JOB, 9 : 6. 

EXPLAINED, APPLIED, AND PRONOUNCED BY 

THEODORUS JACOBUS FRELINGHUYSEN. 



PRINTED AT UTRECHT BY JOHN GROENTNGEN, 
Opposite the State-JSouse. 



PREFACE TO THE PIOUS READER. 



It is the duty, especially of Zion's watchmen, to sow beside all 
waters, (Isa. 32 : 20.) in which is included that of availing themselves 
of suitable times and places, (especially where there is an open door.) 
and of improving all opportunities. I therefore hope that no one will 
take it ill of me that I have taken occasion from the earthquake which 
occurred here and elsewhere, as in Pennsylvania and 2s ew-England, to 
move my hearers to godliness and stir them up to repentance. 

I am now about 46 years old, and already in the twentieth year of 
my ministry, having been ordained to my office A. D. 1717, at Ernden- 
in East-Friesland ;* but have never, to my knowledge, previously to 
this, felt an earthquake. By this I was awaked out of sleep, which 
was a source of gratification rather than of regret to me, inasmuch as it 
afforded me occasion for varied meditation, leading me to think of the 
duty of watching, that I might not be reckoned among those shepherds 
of whom the Lord complains, (Isa. 63 : 10.) 11 His watchmen are blind, 
they are all ignorant, they are all dumb dogs, they can not bark ; sleep 
ing. lying down, loving to slumber;" and of ''Crying aloud, lifting up 
my voice like a trumpet, show my people their transgression, and the 
house of Jacob their sins. (Isa. 58 : 1.) 

I also anticipated judgments, and was led to consider what subject 
would now be suitable for the congregation. On this occasion these 
two sermons were preached, and are now published for general edifica- 
tion. 

It is true, and we acknowledge it with thankfulness, the Church is 
provided with an abundance of stirring discourses by pious divines, and 
could readily dispense with ours ; but should they increase the number 
of them they will do no injury, for I depart not from the rule of faith 



* By Joharmes Brnmns. 



300 



PREFACE TO THE PIOUS READER. 



no orthodox person will here detect heresy. In addition to this, there 
are no personal allusions here. As for cavillers, we give ourselves no 
trouble respecting them, since (through the help of the Lord,) we have 
been a considerable time in the service, and therefore expect, with all 
humihty, to take the same liberty as other ministers. 

Dear reader, peruse with regard to the injunction of the word of 
God, "Prove all things, hold fast that which is good." (1 Thess. 
5 : 21.) 

It will, I hope, prove irksome to no one that there is some similarity 
in matter and expression in the two discourses. They were delivered 
in two different churches. This is also the consequence of similarity in 
the subjects, (Phil. 3 : 1,) " To write the same things to you, to me 
indeed is not grievous, but for you it is safe." 

The God of grace favor us with the grace properly to observe his 
ways, to the end that thereby we may be stirred up to " serve him with 
fear and rejoice with trembling. (Ps. 2 : 1-1.) 

I am your servant and real well-wisher in the work of the Gospel. 

T. J. Frblinghuysen. 

RarItan, New-Jersey, Feb. 20, 0. S., 1738. 



Sty Imptt: 

JIRST DISCOURSE, HAVING REFERENCE TO FEARFUL 
OCCURRENCES EN THE AIR AND UPOX THE EARTH AS 
EMBLEMS OF JUDGMENTS AEOUT TO COME UPON THE 
ENEMIES OF THE CHURCH. 



"Axd there were voices, and thunders, and lightnings, and there was 
a great earthquake, such as was not since men were upon the earth, 
so mighty an earthquake and so great." — Ret. 16 : 18. 

" Blow the trumpet in Zion," is the command, 
beloved hearers, Joel 2 : 15. Trumpets or horns were 
variously used among the Israelites, serving, 

1. To assemble and convoke the people for the joy- 
ful observance of the appointed feasts. (Ps. 98 : 5, 6 ; 
Joel 2 : 15, 16 ; Ps. 84 : 3.) " Blow up the trumpet in 

„ the new moon, at the time appointed on her solemn 
feast-days." Add to these Matt. 23 : 41 ; 1 Cor. 15 : 
52 ; Eev. 18 : 22. 

2. To assemble the army, and to serve as a signal to 
march and to go forth to war and conflict, and to sti- 
mulate them. And they were thus a symbol of con- 
sternation and destruction, as we read in the book of 
Judges. When the trumpets were blown by Gideon 



802 THE EARTHQUAKE IMPROVED. 



and his men, the Midianites were put to flight and 
slaughtered. " Blow ye the trumpet, let all the inha- 
bitants of the land tremble." (Joel 2 : 12.) 

3. It was the duty of watchmen upon walls and in 
towers, in case of danger and the approach of an ene- 
my, to blow the trumpets and warn the people. 
(Ezek. 33 : 3-6.) Ministers are watchmen upon the 
walls of Zion; and when the Lord God shows by 
plagues and judgments that his wrath is revealed from 
the high heavens, and when carelessness and profound 
corruption prevail, it is their duty to apply the trumpet 
to their mouths, cry aloud, spare not, lift up their voice 
like a trumpet, Isa. 58 : 1 ; preach the word; be instant 
in season and out of season, 2 Tim. 4 : 2. 

Since God, who is a righteous Judge, and is angry 
every day, has recently warned us by an earthquake, 
we shall step aside from the matter which we have at 
present under consideration, and as appropriate to the 
occasion, dwell upon the words which have been read. 

This chapter contains an account of the pouring out 
of the vials, or cups, or bottles, (as a certain translation 
has it ;) that is the infliction of the heavy judgments 
and plagues, the execution of which was enjoined in 
the first verse ; the first of which had reference to the 
earth ; the second to the sea ; the third to the rivers 
and fountains of waters, (upon the occurrence of 
which the righteousness of God was extolled with 
songs of praise ;) the fourth to the sun ; the fifth to the 
throne of the beast, notwithstanding which men re- 
pented not ; the sixth upon the great river Euphrates ; 
and lastly, the seventh vial is poured out into the air. 
(Verses 17-21.) 



THE EARTHQUAKE IMPROVED. 



803 



We have here the pouring out itself, verse IT, "And 
the seventh angel poured out his vial into the air ; and 
there came a great voice out of the temple of heaven, 
from the throne saving, It is done." The air is that 
portion of creation which is nearest the earth, encom- 
passing sea and rivers, which thus far had remained 
untouched ; which is of the widest extent ; every thing 
occurring in which can be seen by all ; which sub- 
serves the purpose of breathing, the grand support of 
common life. This must not be understood literally, 
but figuratively, as signifying the completeness of 
the divine judgment ; its extension to all degenerate 
foes of God and his cause wherever they may be, so 
that they shall not be able to escape ; and that this 
shall be manifest to the whole world. The seventh 
vial brings all things, and consequently the whole Ariti- 
christian world, to a consummation, and is said to be 
poured out into the air, since the air is essential to life, 
and Satan (with divine permission) there holds his 
sway. (Eph. 2 : 2.) 

All this is confirmed by what follows, which is, 
1. An audible voice : "And there came (to intimate 
the earnestness of the speaker and the importance of 
the thing declared) a great voice out of the temple of 
heaven," or God's heavenly habitation, nay, "from 
the throne," God's glorious seat, in that celestial 
temple, before seen and described by John, and which 
differed much from the other parts of the temple. It 
is thus the voice of God, the Judge of all ; a voice sig- 
nificant of something hitherto kept secret, but yet true 
and holy. Thus John hears it saying, " It is done/' 
that is, all is completed, which, according to the word 



304 



THE EARTHQUAKE IMPROVED 



of God, was to take place in the world. " It is done," 
that, namely, which relates to the judgments and 
plagues to be poured out by the vials upon the ene- 
mies of God, which terminated in these last, and which 
consequently related to the Antichristian world, and 
all other enemies of the Church, whose end shall come 
at the pouring out of this last vial. "It is done;" 
plagues upon Antichrist and the enemies of the Church 
have an end ! The meaning is, the last plague, which 
shall effect the destruction of the enemies of the 
church, standeth at the door: "And he said unto me, 
It is done," Eev. 21 : 6 ; as Christ said, " It is finished." 
(John 19 : 30.) 

2. It is also confirmed by actual results set forth under 
certain emblems, being terrific phenomena in the air 
and upon the earth ; in the words of our text, " And 
there were voices, thunders," etc., expressive of great 
and fearful judgments — words appropriate to the pre- 
sent occasion, since for a long time there have not 
only here been wonderful appearances in the sky, but 
we have recently experienced a great earthquake. Oh, 
that our hearts quaked and that we came trembling 
to the Lord and his goodness ! The signs and terrible 
exhibitions brought under notice by the text are two- 
fold, so that the words divide themselves into two 
parts, having reference, 

I. To the signs in the air : "Voices, thunders, and 
lightning." 

II. To those upon earth : " A great earthquake." 

I. In the air, there would be most terrible exhibi- 
tions of voices, thunders, and lightnings. We can 
here bring into comparison Rev. 4:5; 8:5; 10 : 3 ; 



THE EARTHQUAKE IMPROVED, 



305 



11 : 19, in allusion to the giving of the law, Ex. 19 : 
16, when there were " thunders, lightnings, the 
sound of a great trumpet, and an earthquake." 

1. " Voices, " properly an audible sound. We read 
of various voices in this holy book : of a voice as loud 
as a trumpet, 1 : 10 ; of one as loud as the sound of 
many waters, verse 15 ; here, of " voices," significant 
of a distinct sound, tokens and emblems of God's 
almighty power, majesty, and also his awful and ine- 
vitable wrath upon his enemies. 

2. "Thunders." We shall not here philosophize. 
What thunder is, is better learned from experience 
than from any account which can be given of it : it 
is that sound which, proceeding from lightning, as it 
comes bursting and tearing from the clouds, is heard 
now cracking, now rumbling, now reverberating, now 
in few, now in many peals : therefore, " thunders," 
in the plural number. It is preceded by and associa- 
ted with 

3. "Lightnings." These are those dazzling flashes 
which proceed with a loud report from the clouds, 
otherwise denominated coals of fire, (Ps. 18 : 13.) 
With great minuteness does the Word of God speak 
of these thunders and lightnings, declaring that they 
proceed from and out of heaven, 1 Sam 2 : 10, and 
thus as it were come forth from the throne of God, 
Matt. 24 : 27 ; that they are formed in dense or heavy 
clouds. (Ps. 77 : 17, 18.) The principal matter of 
them is fire. (Job 37 : 2 ; Ps. 97 : 3, 4.) The author 
of these thunders and lightnings is the almighty God ; 
for it is the light of the Lord that is here seen, Job 
37 : 3 ; they are his lightnings, Ps. 97 : 4 ; it is God's 



806 



THE EARTHQUAKE IMPROVED. 



thunder which is heard, Job 37:4; it is his voice 
which is upon the waters. " The God of glory thun- 
dereth," and is powerful and full of majesty, Ps. 29 : 
3, 4 ; a voice of his excellency with which he roars 
and thunders marvellously, J ob 37 : 4, 5 ; for the 
thunder (or the greatness and awfulness of his power) 
who can understand. (Job 26 : 14.) The nature and 
effects of thunders and lightnings are, that they light 
the world, purify the air, terrify, astonish, discompose, 
perturb, and cause its inhabitants to shake and quake, 
prostrate towers, trees, and habitations, and damage 
and destroy beasts and men. 

In the Revelations of John, thunders and lightnings 
come under notice figuratively and emblematically. 
" At the opening of the first seal there was also heard a 
voice as of thunder, Eev. 6 : 1, intended to excite no- 
tice and produce reverence, and significant of the 
manner in which the sound of the Gospel would pro- 
ceed, to the terror of many through the length and 
breadth of the whole world, from the mouths of the 
sons of thunder, Mark 3 : 17, who would preach, ex- 
hort, threaten, contend with, ^nd announce judgments 
upon men. The voice of great thunder, Eev. 14 : 2 ; 
19 : 6, represents the greatness of the rejoicing of the 
believers. Yoices, thunders, and lightnings, accom- 
panied with an earthquake, also occurred, when the an- 
gel cast the fire of the altar upon the earth, Eev. 8 : 
5, signifying fearful judgments which would visit the 
enemies of God and his Church, as thunders and light- 
nings fill men with fear. Seven thunders uttered their 
voices, not described by John, but he sealed that 
which they had uttered, Eev. 10 : 3, 4, signifying ex- 



THE EARTHQUAKE IMPROVED. 307 



ceedingly great and heavy judgments, but which, since 
they were not described, would serve for the greater 
exercise of the faith, hope, and patience of the pious, 
and the hardening of the ungodly. 

Our text, finally, observes that these voices, thunt 
ders, and lightnings were " heard and seen" in the air- 
when the seventh angel poured out his vial into it ; 
by which we need not understand violent cries of 
murder, nor the sound of the preaching of the Gospel, 
or the glorious results of the same ; but this fearful 
commotion in the heavens represents, and is a delinea- 
tion of, God's heaviest and most dreadful wrath upon 
the Babylon of Antichrist and all enemies of the 
Church; which judgments will be particularly exhib- 
ited when God shall gloriously reveal himself at the 
last clay. The annotators say that by these voices, thun- 
ders, and lightnings, are to be understood the signs which 
will precede the last judgment, as they are also de- 
clared, Matt. 24, Luke 21, Mark 13, 2 Pet. 3 : 10. 
The earth will be affected as well as the air ; for the 
fearful occurrence which will take place upon the 
earth is an earthquake, the subject of the second por- 
tion of our text : 

II. " And there was a great earthquake," etc. 

The tokens are reduced to two classes, those in the 
air, (as has already been shown,) and those on the earth ; 
for there was an earthquake. 

1. " An earthquake," being a shaking or commotion 
of the earth, which is terrible in its nature, and has 
great power to affect the consciences of men; by 
which houses are sometimes prostrated, human beings 
and whole cities are destroyed, as is frequently the 



308 THE EARTHQUAKE IMPROVED. 



case in Italy and Eastern lands, of which we have an 
example in the recent destruction of a large part of 
Smyrna, which has been as it were swallowed up, as 
well as in the "West Indies, where the greater part of 
Jamaica was once for the most part destroyed by 
earthquakes, as some of you must be able to remem- 
ber. At various periods, slight earthquakes have been 
also experienced here, although (as I have been in- 
formed) without injury; but upon the past Wednes- 
day, at about eleven o'clock at night, there was here 
a great earthquake, or at least greater than usual, 
since by means of it our doors, windows, beds, and 
houses were shaken, and our china and tin-ware rat- 
tled. Frequently do we read of earthquakes on the 
sacred pages both of the Old and of the New Testa- 
ment : When the law was given upon Mount Sinai, 
the earth quaked, Ex. 19, to which Paul has reference, 
Heb. 12 : 26, and David, Ps. 68 : 8. "The earth shook.' 5 
And under the New Testament, at the death of Christ, 
the earth quaked. (Matt. 27.) At the resurrection 
of the same there was a great earthquake, (Mark 16, 
foretold Ps. 18 : 7.) Not only was this a proof of the 
Godhead of Christ, but also of the wrath of God 
against the Jews, and an emblem of the dissolution of 
their state, the destruction of their city and temple, 
the abolition of their ceremonial system, and the es- 
tablishment, in their place, of an unchangeable mode 
of worship. After the ascension of Christ, when the 
apostles were assembled and prayed, (Acts 4 : 31,) 
the place was shaken. When Paul and Silas sang 
praises, there was a great earthquake ; and before and 



THE EARTHQUAKE IMPROVED. 



809 



at the last judgment there will be famines, pestilences, 
and earthquakes in divers places. (Matt. 24 : 7.) 

An earthquake serves to terrify ; for when there 
was a great earthquake, the watchmen fled through 
fear. (Matt. 27.) So, here, the earthquake is a sym- 
bol of God's terrible wrath ; for through his indigna- 
tion the earth trembles and the nations can not endure 
his displeasure, and by it the ungodly will be so terri- 
fied that they will weep, howl, and mourn, (Matt. 24,) 
and the world and earth be made to pass away at the 
last day. 

This earthquake is further described as having 
been 

2. " A great" one. How dreadful this shaking ! It 
is therefore called great, nay, so great that many 
words can scarcely express it, and such as has not 
been since men were upon the earth, whether from the 
creation or within the remembrance of man, namely, 
such and so great an earthquake ; with which expres- 
sion we can compare Dan. 12 : 1, " And at that time 
there shall be a time of trouble such as never was 
since there was a nation." Thus, then, by the voices, 
thunders, lightnings, and great earthquake, are to be 
understood the most" serious troubles and heaviest 
judgments, and the greatest terror, amazement, trem- 
bling and confusion, with the entire destruction and 
annihilation of Antichrist, and all the enemies of the 
Church both before and at the last judgment, includ- 
ing the inconceivably grievous punishment of hell. 
That there will be many judgments inflicted upon 
Antichrist appears from the Revelation. Of these 
some have already been accomplished, but the last, 



310 



THE EARTHQUAKE IMPROVED. 



namely, its entire annihilation, and full execution of 
the threatened judgment, is still in the future. The 
words of the text, therefore, are well suited to the ob- 
ject of St. John, which was to declare the execution 
of the seven last plagues, with the utter ruin of the 
enemies of the Church, and especially that Babylon 
would be overthrown and brought down to hell, there 
for ever to drink of the cup of the wrath of God. Ac- 
cordingly, verses 19, 20, it was said, " And the great 
city was divided into three parts, and the cities of the 
nations fell : and great Babylon came to remembrance 
before God, to give unto her the cup of the wine of the 
fierceness of his wrath ; and every island fled away, 
and the mountains were not found." 

That various frightful tokens and evils will precede 
the last judgment, appears from the Revelation of John, 
and the words of Christ himself, already adduced ; for 
although the Lord hath concealed from us the precise 
time, he has yet stated in his word various tokens 
whichwill precede the coming of Christ, the greater 
part of which have already occurred : as the power of 
delusion through many heretics and false prophets ; a 
falling away ; bloody wars ; thunders, earthquakes, 
floods, famines ; dreadful persecutions; general care- 
lessness and ungodliness ; the preaching of the Gospel 
over the whole earth ; the revelation of Antichrist. 
That the day of judgment will be a fearful day appears 
from its name, and the description of it — it is the great 
and terrible day — and from the terrible signs which 
shall precede and accompany it ; for when the Lord 
himself shall descend from heaven with a shout, with 
he voice of the archangel, and with the trump of 



THE EARTHQUAKE IMPROVED. 



811 



God, there will be dreadful amazement in heaven and 
upon earth. Jesus the judge will appear in great- 
glory, with many thousands of angels, in the clouds, 
before the eyes of all, Rev. 1:7; whereupon the dead 
will be raised and with the living cited before the 
judgment-seat. This the Judge himself teaches us, 
Matt. 2i : 29-31. The Judge shall separate them one 
from another, as a shepherd does his sheep. He shall 
set the righteous on his right hand, and the wicked on 
his left. (Matt. 25.) Upon this will follow an inves- 
tigation, and that of an exceedingly minute character, 
as by means of a certain book. (Eev. 20 : 12.) The 
verdict will then be delivered, and this in the most 
delightful words with reference to the righteous : 
" Come, ye blessed of my father, inherit the kingdom 
prepared for you from the foundation of the world ;" 
but terribly will he say in his wrath to the wicked on 
his left hand, " Depart from me, ye cursed, into ever- 
lasting fire, prepared for the devil and his angels 
upon which the execution will immediately follow. 
"These shall go away into everlasting punishment, 
but the righteous into life eternal." 

APPLICATION. 

Come hither, ye careless, at ease in sin, ye carnal 
and earthly-minded, ye unchaste, whoremongers, 
adulterers, ye proud, haughty men and women, ye 
devotees of pleasure, drunkards, gamblers, ye disobe- 
dient, ye wicked rejecters of the Gospel, ye hypocrites 
and dissemblers, how suppose ye that it will go with 
you ? That great and terrible day will be a fearful 



812 THE EARTHQUAKE IMPROVED. 



day to you, a day of anguish and distress, when your 
sins of thought, word, and deed will be brought to 
light, and you judged on account of them. " For the 
day cometh that shall burn as an oven," and then 
shall alL the proud, and all that do wickedly, be as 
stubble ; the day that cometh shall burn them up. 
(Mai. 4:1.) Then shall that come upon you which is 
written, Isa. 33 : 14, " The sinners in Zion are afraid ; 
fearfulness hath surprised the hypocrites. Who among 
us shall dwell with the devouring fire ? Who among 
us shall dwell with everlasting burnings ?" Tell me, 
I beseech you, when the elements shall melt and pass 
away, when the earth and the things that are therein 
shall be burnt up, 2 Pet. 3 ; when all things shall be 
wrapt in fire and flame, where will ye appear? 
Whither then? The period of grace has concluded. 
All earthly satisfaction ceaseth. Your agonies and 
pains as to soul and body have no end ; for ye shall be 
cast into that lake which burns with fire and brim- 
stone, where is weeping and gnashing of teeth, where 
the smoke of their torment ascendeth up for ever, 
where your worm dieth not and your fire is not 
quenched. Then may you call to the mountains and 
to the rocks, Fall upon us, to the hills, Cover us and hide 
us from the face of him who sitteth upon the throne and 
from the wrath of the Lamb, for the great day of his 
wrath is come. (Rev. 6 : 16, 17 ; Luke 23 : 30.) 

Can thunder and lightning cause* you to shake? 
Did the earthquake cause you to tremble ? How then 
at that day ? Like Belshazzar, Dan. 5:6," Then the 
king's countenance was changed, and his thoughts 
troubled him, so that the joints of his loins were loosed 



THE EARTHQUAKE IMPROVED. 318 



and his knees smote one against another." Is it not 
greatly to be wondered at, that you can be careless re- 
specting this day, and that "whilst the immovable earth, 
set fast by the divine hand, quakes, you notwithstanding 
remain unmoved ? The devils tremble in view of this 
day ; Felix is filled with exceeding great fear, but who 
among us is moved to the exercise of faith, by the 
terror of the Lord ? It is an evil token when one lives 
in sin and yet trembles not at that great judgment • 
the more when he is warned by terrible signs in the 
heavens or upon the earth. Awake, therefore, thou 
that sleepest, arise from the dead, and Christ shall give 
thee light. (Eph. 5 : 14.) Behold, whither art thou 
going ? Awake, awake, stand up, Jerusalem, ere thou 
have drunk at the hand of the Lord, of the cup of his 
fury. (Isa. 51 : 17.) Awake, ye drunkards ! "Weep 
and howl, all ye drinkers of wine. (Joel 1 : 5.) What 
else canst thou expect, if thou remain unconverted, but 
to drink fire and brimstone. " Woe unto them that 
rise up early in the morning that they may follow 
strong drink ; that continue until night until wine in- 
flame them. (Isa. 5 : 11.) 

Tremble, ye cursers and swearers, reflect that you 
will not have a drop of cold water to cool your ac- 
cursed tongues, when you shall be in flames, and gnaw 
upon your tongues for pain. 

Be filled with terror, ye impure swine, adulterers 
and whoremongers, and consider that without true re- 
pentance ye shall soon be with the impure devils ; for 
I announce a fire hotter than that of Sodom and Go- 
morrah to all that burn in their vile lusts ; not a place 
to set a foot upon for the dogs in the New Jerusalem, 

14 



314 



THE EARTHQUAKE IMPROVED. 



into which there shall not enter any thing that defileth, 
neither whatsoever worketh abominations, or maketh 
a lie, but they only who are written in the Lamb's 
book of life. (Rev. 21 : 27.) Awake, ye miserly 
wretches, unmerciful Nabals, and read the language 
of James, chapter 5 : 1-6, Go to now, ye rich men, 
weep and howl for your miseries shall come upon you. 
Your riches are corrupted and your garments are 
moth-eaten. Your gold and silver is cankered, and 
the rust of them shall be a witness against you, and 
shall eat your flesh as it were fire. Ye have heaped 
treasure together for the last days. Behold, the hire 
of the laborers which have reaped down your fields, 
which is of you kept back by fraud, crieth ; and the 
cries of them who have reaped are entered into the 
ears of the Lord of Sabaoth. Ye have lived in pleas- 
ure on the earth and been wanton. Ye have nourished 
your hearts as in a day of slaughter. Ye have con- 
demned and killed the just, and he doth not resist you. 
Know then, that ye unrighteous and covetous, who 
are idolaters, shall not inherit the kingdom of God. 

Awake, ye civil ones, who engage in your religion 
performances to be seen of men ; formal and almost 
Christians, apers of the pious in their discourse, who 
wish to be considered as of the number of the pious ; 
ye who creep in among them ; ye who have a form, 
but are strangers to the power of godliness, and " Be 
not deceived, God is not mocked : for whatsoever a 
man soweth that shall he also reap." Hear the words 
of Christ himself : " For I say unto you that except 
your righteousness exceed the righteousness of the 



THE EARTHQUAKE IMPROVED. 



8i5 



Scribes and Pharisees ye shall in no case enter into 
the kingdom of heaven. 5 ' (Matt. 5 : 20.) 

Awake ye all, who are still in a Christless uncon- 
verted state. Are ye not ashamed and astonished that 
the earth trembles and ye remain careless and un- 
moved. For 

1. The earth trembles because our hearts tremble 
not, and we flee not trembling to the Lord and his 
goodness. 

2. The hard fixed earth trembles, and herewith up- 
braids us with being more insensible than itself — harder 
than rocks, which are frequently torn asunder by 
earthquakes. 

3. The earth trembles, thus upbraiding us with our 
earthly-mindedness — that we mind earthly things, and 
shall be written in the earth, according to the threat- 
ening, Jer. 17 : 13, " O Lord, the hope of Israel, all 
that forsake thee shall be ashamed, and they that 
depart from me shall be written in the earth," that is 
they shall be lightly esteemed, and being apostate or 
remaining unconverted shall be condemned. Such 
also is the comment of our learned annotators upon 
the passage. Christ (say they) says the names of his 
disciples are written in heaven ; the apostate, on the 
other hand, it is here said shall be written in the 
earth ; that although upon the earth they are among 
the people of God, the seed of Abraham according to 
the flesh, and besides in general, externally reckoned 
among the members of the Church, and sometimes 
constituting the greater portion of them, they yet do 
not belong to the number of the elect, and shall have 
no 'place in heaven, but be reckoned among those 



816 



THE EARTHQUAKE IMPROVED. 



whose only portion is upon earth, and that their me- 
mory shall perish from the earth, even as that which 
is written in earth is readily effaced. 

4. The earth trembles and opens its mouth, and 
threatens to consume us with Korah, Dathan, and 
Abiram, unless we repent ; as frequently whole cities, 
villages, and habitations, with their inhabitants, have 
sunk and been swallowed up by the earth, as in our 
remembrance has heen the case in Italy and Turkey, 

Hearers, will ye not fear the Lord and tremble at 
his presence? according to Jeremiah 5 : 22; for that 
in true conversion and the course of the Christian life, 
there is included and required a holy trembling, 
appears from Phil. 2 : 12, " Work out your own sal- 
vation with fear and trembling ;" and from the exam- 
ple of the penitent, as the jailor, Acts 16 : 29 ; Paul, 
Acts 9 : 6, " They trembled and were astonished;" the 
penitent Jews, Hos. 3 : 5, 11 : 12, and even in the es- 
tablished children of God. Daniel trembled by reason 
of holy awe before the Lord. Job says, "At this also 
my heart trembleth." (Job 37 : 1.) 

Awake then ye sinners, men and women ; be moved, 
cast down yourselves before the Lord, tremble before 
his dread majesty, tremble at his word. Upon such 
will the Lord look : " But to this man will I look, even 
to him that is poor and of a contrite spirit, and that 
trembleth at my word." (Isa. 66 : 2.) 

Tremble at his judgments : "The hair of my head is 
risen up through terror and I am afraid of thy judg- 
ments." (Ps. 119 : 120.) Come to the Lord, bowing 
down trembling with penitent Israel, "Wherewith 
shall I appear before the Lord and bow myself before 



THE EARTHQUAKE IiTPEOVED. 



317 



the high God," Mic. 6:6; and like the woman who 
had touched the Lord J esus, knowing what was done 
in her, " But the woman fearing and trembling came 
and fell down before him, and told him all the truth." 
(Mark 5 : 33.) 

1. Consider your insignificance and unworthiness, 
That man is so proud, arises hence, that he knows not 
his own nothingness. Contemplate thyself, O proud 
man ! What art thou? Dust and ashes as to what is 
natural: "All the nations are as a drop of a bucket 
and are counted as the small dust of the balance," Isa. 
40 : 15 ; and spiritually children of wrath. Have you 
not then reason to tremble before the Lord, and with 
Abraham to exclaim: "Behold I have taken upon me 
to speak unto the Lord who am but dust and ashes." 
(Gen. IS : 27.) 

2. Learn to know your guilt. Oh! did you but see 
your sins ! as the servant, who owed ten thousand 
talents fell down before his lord, Alatt. 18 : 21-26 ; 
you would be led to tremble and fall down before the 
Lord, exclaiming, "My God, I am ashamed and blush 
to lift up my face to thee, my God ; for our iniquities 
are increased over our head, and our trespass is grown 
up unto the heavens. (Ezra 9 : 6.) This caused the 
poor Publican to be so dismayed that he stood afar off, 
and would not lift up his eyes unto heaven, but smit- 
ing upon his breast said, "God be merciful to me a 
sinner." (Luke 18 : 13.) 

I pray you then turn from your evil ways. Should 
you not, when the Lord is showing by signs in heaven 
above and in the earth beneath that he is angry with 
us. and that we are living in the last days ? If Peter 



318 



THE EARTHQUAKE IMPROVED. 



already in his day, could say, the end of all things is 
at hand, how much more may that be said now ? The 
judge standeth at the door. Besides every day brings 
the end nearer, and as death leaves man so will judg- 
ment find him. Therefore to-day while ye hear his 
voice, harden not your hearts. If ye refuse to turn to 
the Lord, heaven and earth will witness against you ; 
the wonders of heaven, and tokens upon earth will 
condemn you. " I call heaven and earth to record 
this day against you, that I have set before you life 
and death, blessing and cursing ; therefore choose life 
that both thou and thy seed may live. (Deut. 30 : 19.) 

Up, up, let the truly pious, exhorting one another, 
say: the more, since they have reason to acknowledge 
that they live at too great a distance from the Lord. 
" Come let us return unto the Lord for he hath torn, 
and he will heal us ; he hath smitten, and he will bind 
us up. (Hos. 6 : 1.) 

I conclude with the words of Ps. 2 : 11, 12, Serve 
the Lord with fear, rejoice with trembling. Kiss the 
Son, lest he be angry and ye perish from the way, 
when his wrath is kindled but a little. Blessed are all 
they that put their trust in him. A men. 

Delivered at Six Mile Run, ) 
11th December, 0. S., 173*7. J 



XL 

BEING- A DECLARATION OF THE POWER OF GOD AS 
MANIFESTED IN THE EARTHQUAKE. 



" Who shaketh the earth out of her place, and the pillars thereof 
tremble. 1 ' — Job 9 : 6. 

INTRODUCTION. 

" Preach the Word ; be instant in season, and out of 
season : reprove, rebuke, exhort, with all long-suffer- 
ing and doctrine." Thus exhorts Paul his beloved son 
Timothy. (2 Tim. 4 : 2.) 

Preaching, a work of great importance, is, as a 
messenger of God, in his name, and as the mouth of 
the Lord, to speak with uplifted voice to the congre- 
gation, by the assistance and help of the Holy Ghost. 
"What should Timothy preach ? The Word, as given 
by inspiration from God ; profitable for doctrine, re- 
proof, correction ; as a fire and hammer ; as quick 
and powerful, sharper than a two-edged sword; as the 
power of God unto salvation. The manner : be in- 
stant in season, and out of season ; urge, nay, compel 



320 



THE EARTHQUAKE IMPROVED. 



them to come in. (Luke 14 : 23.) Improve all fit 
occasions ; for a word fitly spoken is like apples of 
gold in pictures of silver. (Prov. 25 : 11.) Out of 
season: by the use of this word the Apostle de- 
signed to urge upon Timothy the duty of constantly 
and zealously persevering in his work, without 
neglecting any occasion or opportunity, although it 
might not be altogether suitable to his own con- 
venience, or his hearers might imagine it was not 
convenient for them to listen to his exhortation. Thus 
Paul prolonged his discourse until midnight. (Acts 
20 : 7.) 

Since, now, a servant of Jesus Christ, preaching 
the kingdom of God, for which he is sent forth, in 
accordance with Luke 9, must not only persevere, but 
avail himself of every o23portunity, we have been un- 
willing to leave the recent earthquake unnoticed, but 
have endeavored to improve it, by dwelling upon 
suitable texts, as was done on the preceding Lord's 
day in another church, and shall now again be done, 
with heart lifted up to the Lord for his assistance. 
For this purpose the words which have been read 
afford suitable matter. 

Upright Job acknowledges the righteousness of 
God. (Terse 1.) This is an answer to the reasoning 
of Bildad. He shows that it is profitable to no one 
to contend with God. " How should man be just with 
God ?" that is, no one will be found free from guilt 
and ill-desert. (Ps. 143 : 2 ; 130 : 2.) "If he will con- 
tend with him, he can not answer him one of a thou- 
sand." (Verse 3.) Should God enter into judgment 
with man, he would be found guilty and condemned. 



THE EARTHQUAKE IMPROVED. 



321 



(Eom. 3 : 19. See also Prov. 2i : 16.) To this end 
he states some proofs and properties of the wisdom 
and power of God. He is wise in heart, and mighty 
in strength. He who hardens himself against the 
Lord, instead of peace must expect his wrath and dis- 
pleasure. The first proof of the power of God is 
stated, "Who removeth the mountains ;" the second 
in the words of our text, " Who shaketh the earth out 
of her place, and the pillars thereof tremble," words 
suitable to the present time, inasmuch as we have 
just experienced an earthquake. We notice in the 
same two parts. 

I. The token of God's power, "Who shaketh the 
ecirth." And 

II. The consequence of it, " And the pillars thereof 
tremble." 

1. 1. The author of the event here spoken of is 
God specified, (verse 2,) the same who is afterwards 
said to be wise in heart, and mighty in strength. 
El Gibbor, the mighty God, having power with 
which he can accomplish all things, doing what seem- 
eth him good, nothing being impossible with him ; 
nothing too wonderful ; all that he pleases he irre- 
sistibly executes. Our God is in the heavens; he 
doeth whatsoever he pleases; his hand is stretched 
out, and who shall turn it back. Since the earth is 
set fast, (Ps. 65,) no one can shake it but the Almighty. 

2. " Who shaketh the earth" that is, the dry land. 
That portion of the world which is inhabited — for " the 
heaven is the Lord's, but the earth hath he given to 
the children of men" — is divided into four parts, 
known by the names of Asia, Africa. Europe, and 

14* 



322 THE EARTHQUAKE IMPROVED. 



America ; it brings forth many things, as is shown at 
length in Ps. 104 ; it teaches the providence of God, 
for it is full of God's goodness. " How manifold are 
thy works ! In wisdom hast thou made them all : 
the earth is full of thy riches." It hangs upon nothing? 
that is, according to the opinion of philosophers, upon 
the air, which is almost as subtile and unsubstantial. 
Our annotators say upon this passage, the earth is 
sustained by nothing but the exeeding great power of 
God. It is spherical : the circle of the heavens is 
hence spoken of, Isa. 40 : 22. That it is stationary, 
and the sun revolves, has been shown by many divines 
from the sacred Scriptures. It was created to be given 
to the children of men, to be inhabited with this great 
design, that his name might be excellent in all the 
earth, (Ps. 8 : 2,) and that he might there form a peo- 
ple to show forth his praise. It is therefore provided 
with all things necessary for the support of man and 
beast. " O Lord, thou preservest man and beast." 
(Ps. 36 : 6.) It is immovably established : " The world 
also is established that it can not be (moved." (Ps. 
93 : 5.) It is established upon its foundations, so that 
it shall never, while time shall last, be removed, (Ps. 
104 : 5,) but continue according to his ordinances, 
(Ps. 119 : 90, 91.) Yet it is occasionally subject to 
shaking and quaking through the almighty power of 
God. Thus here : Who 

3. " Shaketh the earth." By this we understand 
an earthquake, which is an agitation of the earth, be- 
ing that shaking which is calculated to fill with ter- 
lor, especially those who have evil consciences, and 
which sometimes prostrates the habitations of men, 



THE EARTHQUAKE IMPR0XED. 



323 



and causes whole cities to perish. It is the design ot 
Job, here, to express especial tokens of the power of 
God, of which the shaking of the whole or a part of 
the earth is by no means the most insignificant, and 
which has to some extent been experienced in many 
portions of the world. The learned divide earthquakes 
into those which are natural, and those which are 
supernatural. Those which are natural proceed from 
natural causes. The earth is full of combustible 
matter ; not only wood, turf, coal, but also brimstone 
and sulphur, as appears from the volcanic mountains, 
Vesuvius in Italy, Etna in Sicily, Hecla in Iceland, 
and others. "When, now, this oily, sulphureous mat- 
ter in the bowels of the earth becomes ignited, it 
seeks an opening, whence arises an agitation of the 
earth, as is very frequently experienced in countries 
which are in the neighborhood of volcanoes. 

Those which are supernatural occur whenever God, 
without natural means, causes the earth to shake, as 
was the case at the giving of the Law upon Mount 
Sinai, Ex. 19 ; Ps. 68 ; at the death of the Saviour, 
Matt. 27 : 5 ; and at his resurrection, Matt. 28 : 2. 
Patient Job seems here to speak of a supernatural 
commotion of the earth ; and since the basis of this 
country is rocky, the earthquake which recently oc- 
curred here, seems to have been supernatural, and in- 
tended to signify that the wrath of God is revealed 
from high heaven against all ungodliness and un- 
righteousness of men, Kom. 1 : 18 ; and plagues and 
judgments are about to come upon us and the in- 
habitants of this land for our wickedness, (Ps. 



324 



THE EARTHQUAKE IMPROVED. 



107 : 31.) The consequence of this earthquake was 
as follows : 

II. " That the pillars thereof trembled." A great 
earthquake causes a violent agitation. Our inspired 
speaker ascribes to the earth 

"Pillars ;" which are supports, columns, sub-strata, 
foundations, upon which the earth is established. (Ps. 
104 : 5.) By these pillars commentators understand 
the waters on which the earth is founded. Hereby 
we are given to understand the steadfastness of the 
earth; "For he hath founded it upon the seas, and 
established it upon the flood." (Ps. 24 : 2.) When 
the Lord produces an earthquake the steadfastness of 
the earth is affected. 

II. " That the pillars thereof tremble," that is, are 
moved, and to such an extent that perhaps houses 
are engulphed, nay, whole cities swallowed up. 
Frequently does the word of God make mention of 
earthquakes, both under the Old and New Testament, 
besides the instances which have already been men- 
tioned, when Israel passed through the Eed Sea, Ps. 
77 : 18 ; also Ps. 114 : 4, 7, "The mountains skipped 
like rams, and the little hills like lambs. Tremble 
thou earth at the presence of the Lord." When the 
Lord revealed himself to Elijah, an earthquake pre- 
viously occurred. (1 Kings 19 : 11.) In the days of 
Uzziah, king of Judah, there was an earthquake. 
(Amos 1 : 1 ; 1 Zech. 14 : 5.) Under the New Testa- 
ment when the apostles prayed, (Acts 4,) and Paul and 
Pilas sang praises. (Acts 16 : 15, 26.) Fearful signs, 
and among them earthquakes shall precede the judg- 
ment. (Matt. 24 : 7.) In the Revelation of John we 



THE EARTHQUAKE IMPROVED. 



825 



find mention made of earthquakes, though figura- 
tively, and as emblems of fearful signs and judg- 
ments which would come upon the enemies of God 
and his Church. In sacred and profane histories we 
also find frequent mention of earthquakes ; of the 
fact, for example, that some of the cities of Asia, to 
which John addressed his Revelation, perished by 
means of them, and of Colosse, that, forsaking the holy 
truths delivered to it by Paul, and lending an ear to 
vile seducers immediately after Paul's decease, during 
the reign of the emperor Nero, it, in company with 
Laodicea and Hierapolis, was overthrown by an 
earthquake. God thus righteously swallowed up in 
the earth those who refused either to enter or to con- 
tinue in the way to heaven, so faithfully pointed out 
to them. 

In profane history we find frequent allusion made 
to earthquakes ; (cast your eyes but for a moment over 
the table of contents of the histories of S. de Yries ;) 
and in Turkey there is frequently much devastation 
caused by them. But recently a large portion of 
Smyrna has been destroyed by them. In Italy, like- 
wise, at Mount Vesuvius, situated in the vicinity of 
the city of Naples, much injury was done by a great 
earthquake, and many human beings miserably per- 
ished, on which occasion the Papists, (oh ! poor, de- 
generate race !) instituted many processions. In the 
West Indies, as many of you, doubtless, remember, 
the island of Jamaica for the most part perished by an 
earthquake. Anno 1727, the neighboring province 
of New-England was visited by an earthquake, on 
which occasion the distinguished Dr. Cotton Mather 



328 THE EARTHQUAKE IMPROVED. 



issued a small essay, under the title of " The Terror 
of the Lord," with remarks on earthquakes, an edify- 
ing and godly work. In this land light earthquakes 
have also occasionally been felt, although hitherto 
with no injurious effects; but on the 7 th of Decem- 
ber there was one which set in commotion doors and 
windows, chairs and houses, and was noticed through 
the whole land. 

Since an earthqaake is an unusual effect of the 
power of God, serving to inspire with terror, as we 
perceive in the watchmen, (Matt. 28,) who fled, and 
became as dead men, it is employed as a symbol of 
the wrath of God, Ps. 18 : 7, "The earth shook and 
trembled ; the foundations also of the hills moved, 
and were shaken because he was wroth ;" and Joel 
3 : 16, " The Lord shall roar out of Zion, and the 
heavens and the earth shall shake." The effect, 
therefore, which an earthquake should have upon us, 
is to lead us to repentance, to cause us to fear the Al- 
mighty, and to glorify him. "And the same hour 
there was a great earthquake, and the tenth part of 
the city fell ; and in the earthquake were slain of men 
seven thousand, and the remnant were affrighted, and 
gave glory to the God of heaven." (Eev. 11 : 13 ; 
Compare with this Luke 24 : 5, 37.) Even as the ex- 
traordinary operations of God, above all the righteous 
displays of his wrath, can affect and soften the hard- 
est hearts, although there are many who now, like 
Pharoah, harden their hearts amidst so many wonders 
and plagues. It is hence added, " And gave glory to 
the God of heaven," who there holds his throne, and 
who had now caused his mighty voice to be heard, 



THE EARTHQUAKE IMPROVED. 32 T 

that he might be distinguished from all earthly gods : 
some but outwardly acknowledging his hand in these 
things, and others really humbling themselves and 
turning to him, thus honoring and glorifying him. 

This, now, was suited to the purpose of pious Job, 
which was to adduce tokens of the power of God in 
proof of the fact, that he is wise in heart, and mighty 
in strength, and that no one who hardens himself 
against him shall prosper — who removeth mountains, 
who shaketh the earth — surely a proof of Almighty 
power, for who can shake the earth but its Maker ? 
Let this suffice for a brief opening of the words of the 
text. We must now seek to improve them. 

The almighty power of Him who removeth the 
mountains, who shaketh the earth so that the pillars 
thereof tremble, should fill with terror you openly 
ungodly, as adulterers, whoremongers, drunkards, 
misers, dishonest persons — all in whom the works of 
the flesh are manifest, who are enumerated by St. Paul. 
(Gal. 5 : 19-22.) Kemaining unconverted you shall 
be cast into the lake of fire and brimstone. (Rev. 
21 : 8.) Te ignorant persons, who have not a knowl- 
edge of the divine truths, which must be known, be- 
lieved, and confessed, ye are still graceless : your 
ignorance is a clear proof of it. A soul without 
knowledge is not good : therefore evil. If you per- 
sist in your ignorance you will perish ; for the Lord, 
with flaming fire, will take vengeance upon them that 
know not God, and upon them who obey not the gos- 
pel of our Lord Jesus Christ, who will be punished 
with everlasting destruction from the presence of the 
Lord and the glory of his power. (2 Thess. 1 : 8, 9.) 



328 



THE EARTHQUAKE IMPROVED. 



Yon, ye careless ones, who live at ease, as if there 
were no death, resurrection, heaven or hell to be ex- 
pected ; who npon insufficient grounds assure your- 
selves of heaven. " "Woe to them that are at ease in 
Zion, and trust in the mountain of Samaria." (Amos. 
6 : 1.) When you shall say peace and safety, then 
sudden destruction shall come upon you, as pain upon 
a woman in travail. (1 Thess. 5 : 3.) 

You also, ye earthly minded, who mind earthly 
things, walking according to your carnal desires, who 
are set upon the things of this life, and make pro- 
vision for naught but present gratification. (Roxn. 
13 : 14.) Woe unto you, ye of this world ! When 
you shall have had your portion with the rich man in 
this life, then your good things will have passed away : 
dying, you will, with him, go to hell, be stripped of 
all things, and suffer pain and anguish under the in- 
tolerable wrath of the Almighty, " Whose end is de- 
struction." (Phil. 3:19.) No less should the almighty 
power of God fill with terror you, ye obstinate, ye ob- 
durate, who heed neither warnings nor judgments, 
but persist recklessly in your sins, making your faces 
harder than a rock. The servants of Christ cease not 
to rebuke you : they threaten you with the wrath of 
God ; they affectingly propose to you the terror of the 
Lord, and that in more than one tongue, and even 
with tears in their eyes ; in a word, they pipe to you, 
to allure and woo you ; they mourn to you, but ye re- 
main insensible, and lament not. But woe unto you ! 
" He who hardeneth his heart shall suddenly fall into 
mischief;" for " He is wise in heart and mighty in 



THE EARTHQUAKE IMPROVED. 



829 



strength who hath hardened himself against him and 
hath prospered ?" (Job. 9 : 4.) 

Te civil and outwardly religions persons, ye also 
have reason to fear. Te who live morally and cor- 
rectly, so that nothing can be alleged against your 
outward conduct, and in addition, make an appear- 
ance of piety. But of this you make your Christ. 
Upon this you rest ; on this you found your expecta- 
tions of heaven. But, ah ! poor souls, you deceive 
yourselves ! Hear the words of Christ himself : " Ex- 
cept your righteousness shall exceed the righteousness 
of the Scribes and Pharisees, ye shall in no case enter 
into the kingdom of heaven." (Matt. 5 : 20.) "Not 
every one that saith Lord, Lord, shall enter in, but he 
that doeth the will of my heavenly Father." 

Above all should the almightiness of Jehovah trou- 
ble you, ye hypocrites, and dissemblers, who assume 
the appearance of godliness, sigh and lament, asso- 
ciating yourselves with the pious to obtain honor and 
esteem, and the promotion of your worldly interests, 
in the meantime deceiving men, and being conscious 
that you are not before God such as you are before 
men, who outwardly exhibit yourselves differently 
from what you are inwardly, having more regard for 
the externals than the essence and power of godliness ; 
who as many masters despise and judge others, but 
flatter and overlook yourselves — beholding the moat 
in another's eye, but not perceiving the beam in your 
own; who from custom and affectation complain of 
the corruption and degeneracy of the Church ; pre- 
suming to direct ministers what and how they should 
* preach, having something to say upon every preacher 



330 THE EARTHQUAKE IMPROVED. 



and discourse. (See Brakel, vol. 2, ch. 1, sec. 24.) Ye 
are those who creep in among the people of God, the 
chaff upon the threshing-floor, the tares among the 
wheat. Wo, wo, wo, unto you, ye hypocrites ! ISTo 
more horrible monster than a hypocrite — no hotter 
hell than for a hypocrite, whose portion is where there 
shall be weeping and gnashing of teeth. (Matt. 24 : 
51.) 

The almighty power of God should also serve to 
alarm you who are but in general convinced of sin — 
who live under the conviction of an awakened con- 
science — who by the preaching of the word of God, 
and common operations of the Spirit, are convinced 
that remaining thus you can not enter heaven, and 
who yet remain destitute of renewing grace. How 
often have you been informed by ministers and the 
pious, especially those who are elders and helpers, that 
conviction is not conversion. But if ye quench the 
Spirit, if your convictions pass away as a morning 
cloud, if you become more careless and hardened, if 
you return with the dog and the washed sow, it were 
better that you had never known the way of righteous- 
ness, than that, having known it, you turned again 
from the holy commandment, 2 Pet. 2 : 21 ; all your 
convictions will, as so many coals of juniper, render 
the worm of your conscience intolerable. 

Tremble also, ye that have turned aside from the 
good way, ye that have discontinued religious prac- 
tices, ye who were wont to come out for the truth, who 
appeared moved, who acted religiously, so that we 
began to entertain a hope of better things respecting 



THE EARTHQUAKE DIRROVED. 



331 



you ; woe unto you, for he that turneth aside is an 
abomination to the Lord. 

The almighty power of our El Gibbor should also 
be subservient to your perturbation, almost Christians, 
who are not far from the kingdom of God, who walk 
with Christians and seek with Christians, but not in a 
right manner ; many shall seek to enter in and shall 
not be able. (Compare herewith 1 Cor. 19 : 21.) In 
short, the almighty power of God should fill with terror 
* those who, under all the means of grace, under all the 
blessings of heaven, under all plagues and judgments, 
and amidst all signs and wonders in heaven and upon 
earth, remain graceless, without an actual change, the 
old man, without spirit and life ; so that the fear of 
God is not before their eyes, and the way of peace 
they have not known ; according to Rom. 3 : 17. 

Fear and tremble ye ungodly, natural men ; for this 
almighty God is your adversary ; ye can not hold out 
against him, and there is no hiding-place, nor refuge 
to protect you, nor to deliver you out of his hand. It 
is a fearful thing to fall into the hands of the living 
God. Tis true you are here at ease and quiet with 
Lais, unconcerned with the old man, as if you had 
made a covenant with death, and were at agreement 
with hell. Although here you sport with the messen- 
gers of God who warn you, although you put far off 
the evil day, seeking to expel from your heart fear of 
the judgment of God, when the trumpet of a mighty 
voice shall sound, it will not fail to awake you. How 
will you then be terrified, shake and tremble ! When 
the Lord himself shall descend from heaven as a 
dreadful tempest, with the voice of the archangel, 



332 



THE EARTHQUAKE IMPROVED. 



with the trump of God, and there shall be a commo- 
tion in the heaven and upon earth, voices, thunders, 
and earthquakes — when the last trumpet shall sound, 
arise ye dead ; come to judgment — when you shall be 
summoned before the judgment seat of Christ — 
(Adam, where art thou ?) then, trembling shall you 
make your appearance ; then shall your sins, even 
those secret ones, over which you would now blush for 
shame, did you think that they were known to men, 
be brought to light ; then shall the great judge pierce 
you through with his all-seeing eyes, and say to you 
in his wrath : " Depart from me, ye cursed, into ever- 
lasting fire, prepared for the devil and his angels." 
(Matt. 25 : 41.) Therefore, "Awake thou that sleep- 
est, and arise from the dead and Christ shall give thee 
life." (Eph. 5 : 14.) " Howl ye, for the day of the 
Lord is at hand ; it shall come as a destruction from 
the Almighty." (Isa. 13 : 6.) " Rise up, ye women 
that are at ease ; hear my voice ^e careless daughters, 
give ear unto my speech. Tremble, ye women that 
are at ease ; be troubled, ye careless ones." (Isa. 32 : 
9, 11.) Should you not? for the earth is moved, in 
order that we might be moved by the terror of the 
Lord to faith, and fleeing come to the Lord and his 
goodness, as upon the previous Lord's day I adduced. 

'Tis true there is a natural and affected trembling, 
as in the Friends, therefore called Quakers ; there is a 
slavish fear like that of Felix, but we have now in 
view a holy trembling, such as is found in the truly 
converted as we have already shown. (Add Hag. 2 ; 
6, 7.) 

Come then, ye sinful men and women ; awake, 



THE EARTHQUAKE IMPROVED. 



338 



awake, be troubled, stand up, O Jerusalem. (Isa. 
51 : 17.) 

1. Consider your insignificance. Let also the pious 
mourn and sigh on account of their pride, as they have 
abundant occasion. 

2. Learn to know your guilt. 

3. Acknowledge the majesty and almighty power 
of God. Here we children of men are at a fault ; we 
comprehend not the exalted sovereignty, the most 
perfect purity, and the most pure righteousness of the 
great God; for the sinner will not behold the majesty 
of the Lord. (Isa. 26 : 10.) Behold God is great, and 
we know him not, said Elihu. (Job 26 : 36.) He who 
has an impression of the greatness of God must trem- 
ble, and laying his hand upon his mouth say, Behold, 
I am vile. (Job 40 : 4.) Who must not with Jeremiah 
exclaim: " Who would not fear thee?" (Jer. 10 : 7.) 

4. Add to this a prayer to the Father of Lights for 
enlightened eyes of understanding. 

5- Consider, further, how improper and horrible is 
insensibility to so many benefits, to so many warnings, 
reproofs, and supplications. Hence it is that our sin 
is not only unfaithfulness and unthankfulness, but also 
immovable obstinacy ; it is almost as if we were second 
Ahabs, who were sold to do evil. How long has the 
Lord, by his servants, who, rising up early, cease not 
all the day, faithfully warned us, in more than one 
language, with a diversity of gifts, that our destruction 
is at hand and our way is not good ! And yet, how 
insensibly do we go forward, with a heart hardened 
against all exhortations, and upon which nothing can 
make an impression ! Oh ! how often have we heard 



884 



THE EARTHQUAKE IMPROVED. 



Jehovah sigh : " Oh, that they were wise ! They would 
understand this, they would consider their latter end." 
How often has the Lord J esus with eyes suffused with 
tears, and heart-brooking sighs, lamented over us, as 
erewhile over Jerusalem, (for we must conceive that 
we hear Christ complaining when his servants utter a 
cry of distress in his name, for it is the same word,) 
how often has the Lord cried to us, " Oh ! that thou un- 
derstoodest in this thy day the things that belong to 
thy peace !" Bat, alas ! that we give the dear Saviour 
occasion to lament, " It is kind from thine eyes ;" for 
we are "a foolish people. 55 (Jer. 5 : 21.) God has 
now so long, as it were, followed and cried after us, 
" O that my people had hearkened unto me, and had 
walked in my ways," Ps. 81 : 13 ; but, " Who among 
you will give ear to this." (Isa. 42 : 23.) 

It is not only a hardening against verbal warnings, 
but against the judgments of God. Is it not an occa- 
sion for wonder ? We find that our wickedness cor- 
rects us ; we see that it is an evil thing, and bitter to 
forsake the Lord, and notwithstanding go heedlessly 
forward. O shame ! One would say that did not the 
hammer of God's word break the rocky heart, that it 
must be done by plagues and judgments. But no. 
" Thou hast stricken them, but they have not grieved." 
(Jer. 5:3.) Therefore, " Be thou instructed, O Jeru- 
salem, lest my soul depart from thee ; lest I make thee 
desolate, a land not inhabited." (Jer. 6 : 8.) 

But who are they who may comfort themselves with 
the power of God, who may confidently trust with the 
Psalmist, "Therefore shall we not fear though the 
earth be removed," etc., (6 : 3, 4,) nay, Who may long 



THE EARTHQUAKE IMPROVED. 



335 



after the coming of Christ ? They are the children of 
God those who know and fear the Lord. We shall 
not at present adduce many marks by which they may 
be known, but specify such as flow from our text 
viewed in connection with what precedes, they being 
the opposite of the hardening of ourselves. (Verse 4.) 

They are such as are broken and contrite in heart 
and poor in spirit, " But to this man will I look and 
upon him who trembleth at my word." (Isa. 66 : 2.) 
And Matt. 5:4, " Blessed are they that mourn, for 
they shall be comforted." 

Such as are averse to themselves on account of their 
corrupt nature and sins, and loathe themselves, accord- 
ing to Ezekiel 36 : 31. 

Such as from a view of their universal misery of 
soul have betaken themselves to the Son of God, as 
surety and mediator, with a sincere desire to be found 
in him. (Phil. 3.) This mark is given by Paul. (Heb. 
6 : 11 and Eom. 5 : 1.) 

Those in whose heart the fear of God rules, so that 
they are supremely anxious to do naught that is dis- 
pleasing to God, but all that is well pleasing in his 
sight. 

Examine and prove yourselves by these marks, 
beloved hearers. 

Children of God, since it is an evil time, a time of 
corruption and departure from God, in which the Lord 
himself preaches, Oh ! awake, stand up, turn, do your 
first works ; the more, since the Lord still so sweetly 
calls, " Eeturn, return, O Shunamite ; Turn ye, back- 
sliding children." (Jer. 3 : 14.) Be prepared to an- 
swer, Behold, here are we. We come unto thee, for 



836 



THE EARTHQUAKE IMPROVED. 



thou art the Lord, our God ; " I will arise and go to my 
father." (Luke 15.) Seek now to stand in the gap, 
as the defense of the land. Pray and supplicate the 
Lord, " Spare thy people, O Lord, and give them not 
to reproach ; we will not depart from thee ; let us live ; 
help us, O God of our salvation." (Ps. 79 : 9.) 

I conclude with the counsel of Daniel, that man 
greatly beloved, to Nebuchadnezzar, "Therefore, O 
king, let my counsel be acceptable unto thee, and 
break off thy sins by righteousness, and thine iniqui- 
ties by showing mercy to the poor; if it may be a 
lengthening of thy tranquillity." Amen. 

Preached at North Branch, on the ) 
18th December, 1131, 0. S. J 



Jfonrtl) (Collection. 



SELECT DISCOURSES, 

MOSTLY PREACHED 

ON SPECIAL OCCASIONS. 



I. THE FIRST EBEXEZEE ; OR, ALEATOEIAL OF DIYIXE 

HELP OX 1 SAM. 7 : 12. 

II. THE DUTIES OF ZIOX'S "WATCHATEX BEIXG AX ORDI- 

X"ATIOX DISCOURSE OX EZEKIEL 3 I 17, 18, 19. 
III. CHRIST'S WOEFUL LAAEEXTATIOX OYER THE UX'BELIEF 

OF THE IXHABITAXTS OF JERUSALEAT. 
IT. THE CHRISTIAN'S EXC OUR AGEALEXT IX THE SPIRITUAL 
CONFLICT — OX LUKE 22 : 31, 32. 

BY 

THEODORTJS JACOBUS FRELIXGHUYSEX", 

MINISTER OF THE HOLY GOSPEL IN THE REFORMED DUTCH CHURCH AT EARITAN, 
NEW-BRUNSWICK, IN NEW-JERSEY, FORMERLY NEW -NETHERLANDS, 

PRINTED AT PHILADELPHIA, BY W. BRADFORD, 



15 



PREFACE TO THE PIOUS READER, 

PARTAKER OF THE UXCTIOX EROM THE HOLT ONE. 



Since the holy Evangelist, Luke, dedicated his book denominated the 
Acts of the Apostles to Theophilus, (Acts 1:1,) dedications of treatises 
and books have become so common as to be regarded almost absolutely 
necessary. There are various kinds of dedications : the pious "Wilhelmus 
a Brakel dedicates his " Reasonable Service" to the churches of the 
Netherlands. "We in our dedication shall follow the example of the 
reverend and departed Joh. Yerschnir, during his life minister of the 
divine word at Zeeryp, a bright star among the ministers of Groningen. 
His valuable work, " The Truth Triumphant," he dedicates to the Lord 
Jesus in these words : " Dedication to the King of kings, the precious 
Lord Jesus, whose is the glory to all eternity." My reasons for copying 
the example of this distinguished man are various : the language of 
Canaan which he employs shows that he has held communion with the 
Lord ; his name is blessed among us ; his works praise him in the gates ; 
his prayers and edifying books bear much fruit in our American Zion. 
" The Truth Triumphant" seems to have been composed for our aid and 
vindication. The reverend author insists in it, that a minister should 
examine members by inquiring of them, What is the state of your 
souls ? and that professors are bound to give a reason of the hope that 
is in them ; and that parents who present their children for baptism, 
should be examined. (These, and the like duties, have here been 
faithfully performed by us in our ministry, and with much fruit and 
blessing, for which the Lord be praised.) But this was done amid 
much opposition and contradiction, even from such as pretended to be 
great rabbis, who branded these pastoral acts, having reference to a 
knowledge of the state of the flock, as dangerous innovations, nay, 
even as a new and false doctrine. Similarly, have some Ely mas-like 



340 



PREFACE TO THE PIOUS READER. 



ministers here done with respect to us, as well in their pulpits — proper 
places for pouring forth the vials of their fury — as in their libellous 
writings, denominated "complaints," completely refuted by the Rev. 
Mr. Yan Sandvoort. Nay, our departed man of God agrees with us in 
the smallest particulars, also maintaining that Judas did not partake of 
the Lord's Supper. Although this is but a problematical question, I 
had stated it in my three sermons, in agreement with numerous eminent 
divines, in connection with whom I do not regard myself worthy to be 
mentioned. This was siezed upon by the secretary of the lying spirit, 
in the so-called "complaints," as one of our heresies, as our honored 
defender has learnedly shown in his dialogue, written by him in reply. 
The second book of our dear brother, denominated " Experimental 
Divinity," is here also of much use to stop the mouths of those, of 
whom gowned personages are the chief, who represent the work of the 
Holy Spirit in the pious as fanaticism and enthusiasm. Our new Eras- 
tians, that is, ministers who have arisen in the Reformed churches, 
teaching that unconverted persons have a right to the Lord's Supper, 
are likewise refuted in it. (See pp. 448, 460.) 

Our opponents were brought to silence ; but upon Long-Island has 
arisen a Goliath, who, in his recklessness, seeks to infuse into every one 
the idea so agreeable to the flesh, that it is the duty of the unconverted 
to partake of it as a means of grace. Although this Diotrephes prates 
against us with many malicious words, denouncing Rev. Mr. Goetchins 
and myself, in his mad zeal, as cursed heretics ; and although like 
Balaam, he is yearly hired by the disaffected, to intrude, for filthy 
lucre's sake, to strengthen the hands of the disobedient, and continually 
belies and slanders us, and intends to be too wise and bold for every- 
one, and like Ishmael, to set his hand against every man, he has already 
found upon Long-Island orthodox men, lovers of old-established truths, 
who are able to meet him ; and since he is disposed to blame every 
one, and does not hesitate, even from the pulpit, to mention persons by 
name and surname, whether members or not, and to denominate them 
liars and brutal persons, without being made an object of appropriate 
discipline, (but what cares this zealot for discipline,) he has already 
fallen into the hands of the authorities and drawn the costs of a civil 
suit upon himself and those associated with him. Did not this minister 
steel himself against all the warning he has received even from Hol- 
land, he might perceive that the measure with which he meted to 
others, has been meted to himself, and that while he pursues others, be 



DEDICATION. 



341 



is rushing on his own destructions. But this man, who thus rides over 
every one's head, is to be pitied ; and that they may know how great 
is the power of G-od towards us also and our churches, we beseech the 
pious brethren upon Long-Island to watch, stand fast, and contend 
earnestly for the faith, persevering, making much use of the illustrious 
writings of Yerschnir. This digression will be tedious to no one 
acquainted with the trying situation of our Church. 



DEDICATION TO THE LORD JESUS, 

BY HIS OLD AND UWORTHT SOLDIER, 



My Lord and God, King of kings and Lord of lords, let it not dis- 
please thee that I lay down at thy feet these few and imperfect lines ; 
and that, for these two reasons : first, and especially, because thou art 
worthy that all things should be dedicated to thee, and that in all 
things we should acknowledge our dependence upon thee ; for thou art 
Alpha and Omega, having obtained all power in heaven and upon 
earth, being beyond measure exalted, having obtained a name that is 
above every name, that to thy name every knee should bow, and all 
tongues confess that thou Jesus art Lord, to the glory of the Father, 
holding the stars in thy right hand ; secondly, on account of all the 
benefits which I have so richly received from thee, oh, good Shepherd, 
(although I am chief of sinners, and the least of thy servants,) inas- 
much as it has not only pleased thee to thrust me, insignificant son of 
man into the harvest, but also to be with me, (since through thy grace 
I am what lam;) but especially because thou hast been with me in so 
many distresses in this strange land, continually delivering me. Truly 
the deliverances of thy countenance are too multiplied — thy blessings 
upon my weak ministrations, person, and family are too numerous to 
be reckoned up in order. All the favors thou hast shown me, even in 
the time of trouble, he as so many bonds of obligation upon my soul, 
so that I am compelled to exclaim, "What shall I render unto thee for 
all thy benefits : Lord I am thy servant, and will, by thy assistance, be 
faithful unto death, going in the strength of the Lord, fighting the good 



342 



DEDICATION. 



fight of faith, gladly suffering and enduring, saying and recording^ 
having frequently, with the congregation, expressly sworn in our solemn 
covenanting, "lam the Lord's." 



Enjoy, Frelinghuysen, immortal fame j bear abundantly the fruits of 
righteousness ; let thy pious instructions distill as the dew, and compose 
the disorderly elements of humanity around. Such is the affectionate, 
filial language of, John Frelinghuysen, 

Student of Divinity. 



Numerous and fearful are the vicissitudes to be expected by the 
children of God. For comfort's sake, this is added by 

David Marintjs, 
Student of Divinity. 



L 



%fo first $k\xt}tt: 

THAT IS, A MEMORIAL OF DIVINE ASSISTANCE, BEING- 
A HUMBLE ACKNOWLEDGMENT OF JEHOVAH'S HELP 
AND ASSISTANCE AFFORDED HIS CHURCH AND SER- 
VANT. 



11 Then Samuel took a stone and set it between Mizpeh and Shen, 
and called the name of it Eben-ezer, saying, Hitherto hath the Lord 
helped us."— 1 Sam. 1 : 12. 

INTRODUCTION. 

"I tell yon, that if these should hold their peace, 
the stones would immediately cry out." (Lnke 19 : 40.) 

The occasion upon which the Lord Jesus uttered 
these words, was when he made his entrance as king 
into Jerusalem. So greatly were the disciples rejoiced 
that they said, " Blessed is the King that cometh 
in the name of the Lord," (verse 38,) which the Pha- 
risees took ill, saying, Master, rebuke thy disciples. 
Thereupon he answered, "I tell you, that if these 
should hold their peace, the stones would immediately 
cry out." As regards the form of expression, compare 



844 



THE FIEST EBEHEZEE, 



Hab. 2:11, " For the stones shall cry out of the wall y 
and the beam out of the timber shall answer it," 

This is a figurative mode of speech by which the 
Jews are reproved for and convicted of their inexcus- 
able wickedness and unbelief; as if the Lord Jesus 
had said : the fact that I am the Son of God, the King 
of Israel, the Christ, is so evident that it can not be 
concealed, but will by one means or other be made 
manifest in spite of all your endeavors to prevent it. 
This prediction was fulfilled when the veil of the tem- 
ple was rent, the earth quaked, the rocks rent, the 
graves were opened. (Matt. 27 : 51.) Although 
stones can not literally speak, they may notwithstand- 
ing be employed as memorials of events, as is here 
done by Samuel as a public declaration of gratitude, 
according to the words of our text, "Then Samuel 
took a stone and set it up between Mizpeh and Shen, 
saying, Hitherto hath the Lord helped us." Israel 
had now received a distinguished benefit from God : 
he had dispersed their enemies before their eyes. 
This obligated Samuel to a public expression of thank- 
fulness, and that not only for himself and his people 
at that time, but to perpetuate the remembrance of 
divine benefits among posterity. He sets up a stone 
as a memorial and in everlasting remembrance of 
the fact that Israel was helped by the Lord. For in 
the preceding we learn that the ark was conveyed and 
placed at Kirjath-jearim. Samuel exhorts the peo- 
ple to turn to the Lord and put away the strange 
gods ; the Israelites obey him, keep a day of fasting 
and prayer ; the Philistines design to attack the Israel- 
ites, the Israelites are afraid ; Samuel offers a prayer 



THE FIRST EBENEZER. 



343 



for Israel ; lie and the people are heard ; the Lord 
thunders terribly upon the Philistines and they are 
smitten ; Samuel erects at Mizpeh a memorial in to- 
ken of this wonderful deliverance, according to the 
words of our text, in which two points present them- 
selves : 

I. The act of Samuel : " He took a stone." 

II. The words which he spoke : " Hitherto hath the 
Lord helped us." 

The person here spoken of is Samuel of Ramah, of 
a pious family, his father being named Elkanah, and 
his mother Hannah, who was greatly distressed on ac- 
count of her barrenness, and went and prayed unto the 
Lord, and wept sore. (1 Sam. 1 : 10.) Her prayer 
was heard by God, and she called him Samuel, (in the 
Hebrew Shemuel,) that is, one received from God 
in answer to prayer ; because, God had heard the pray- 
er of this pious mother, (verse 20,) a son therefore, not 
so much by natural birth, as of the heart and lips. 
While praying, she made avow, by which she engaged 
to give the child for which she prayed, if it were 
a man-child, to the Lord, all the days of his life. 
(Vs. 11, 21, 23.) This Samuel, born of such godly pa- 
rents, Elkanah and Hannah, served the Lord from his 
very youth, before Eli the priest. He was a Xazarite, 
consecrated by vow to God, wearing, as a Levite, a 
linen ephod, (chap. 2:18;) he grew and enjoyed favor 
with God and men. Hereupon, the Lord called 
him once and again, but Samuel did not yet know the 
Lord : he was not acquainted with the manner in 
which Jehovah was wont to reveal himself to his pro- 
15* 



346 



THE FIRST EBENEZEK. 



phets. He therefore went to Eli, who directed him. 
God then revealed to Samuel what he was about to do ; 
and he was thus established as a prophet. (3 : 19, 20, 
21.) After the death of Eli, he was appointed judge 
over Israel, to rule over and deliver them. Many ex- 
cellences and acts of his are found on record. 

1. He was a loved prophet and teacher ; clear in 
his instructions, solemn in his reproofs, moving in his 
exhortations, agreeable in imparting consolation ; 
he reproved without respect of persons, making no 
distinction between king and subject : how zealous an 
exhorter to all that is good, how faithful a friend of 
the pure worship of God! (Chap. 7:3; 12 : 14, 15, 
20, 35.) 

2. " Samuel :" one earnest and mighty in prayer, 
who earnestly persevered in supplications for his peo- 
ple, as appears from chap. 12 : 18, 19 : he is therefore 
reckoned, by way of eminence, among those who 
called upon the name of God : " Moses and Aaron 
among his priests, and Samuel among them that call 
upon his name," (Ps. 99 : 6 ;) and when God upon one 
occasion, threatened Israel with extreme punishment, 
he said, " Though Moses and Samuel stood before me 
yet my mind could not be toward this people." (Jer. 
15 : 1.) 

3. Our Samuel was exceedingly faithful in his 
ministry : he persevered in the discharge of his duty 
to the people, seeking their welfare even to old age, 
(1 Sam. 12 : 23,) how righteously and uprightly, ap- 
pears from his appeal, (1 Sam. 12 : 3, 5.) How clear 

; . a conscience ! He has also the honor of being placed 
by Paul, with Daniel, and the other prophets in the 



THE FIRST EBENEZER. 



3iT 



catalogue of those who wrought righteousness. (Heb. 
11 ; 32, 33.) 

4. Our good and faithful man, experienced favor at 
the hands of God, and of the people : he was pious 
from his youth ; he increased in knowledge and in 
gifts, and from that time also in favor with God, and 
love with men : thus we read, 1 Sam. 2 : 16. This 
love and favor, God manifested by remarkably bless- 
ing his labors, and hearing his prayers. The people 
also shewed their love by the high esteem in which 
they held him, and his services. Was aught to be 
done ? they went and inquired of the seer Samuel ; 
they obeyed his commands, lent their testimony to his 
faithfulness, and finally, when he died, all Israel came 
together, lamented him, and buried him in his own 
house at Eamah. Samuel became greatly advanced 
in years, for he died in a good old age ; (this was pro- 
mised by God to Abram as a special blessing, Gen. 
15 : 15, and fulfilled to him, Gen. 25 : 8 ;) and preci- 
ous was his death in the sight of the Lord. (Ps. 116 : 
15.) He was invested with two offices, being ruler 
and judge w in the state, and in the Church a prophet. 
By these two offices, he was obliged to thankfulness, 
which he shewed by his act ; he " took a stone, and 
set it between Mizpeh, and Shen, and called the name 
of it, Eben-ezer." He caused a stone to be brought, pos- 
sibly a large and comely one ; he set it up, not for a 
religious use, (well knowing that was forbidden,) but 
as a monument, to commemorate the victory gained 
by Israel over the Philistines, and as a proper token 
of thankfulness. From the most ancient times, it has 
been customary to erect memorials of conquest. We 



343 



THE FIRST EBENEZEK. 



find, that men of God have adopted the same method 
of perpetuating the remembrance of benefits received. 
This was the case with Jacob. When he had enjoyed 
his illustrious vision, he " took the stone that he had 
put for his pillows, and set it up for a pillar, and pour- 
ed oil upon the top of it." (Gen. 28 : 18.) Hence 
originated the idolatrous practice among the heathen 
of setting up stones, anointing them, and honoring 
them with religious worship ; as also in this very land, 
there are at §onie places in the forests, great heaps of 
stones, upon which our Indians, when passing by them, 
are in the habit of casting more. Jupiter had an epi- 
thet assigned him by the heathen, derived from a 
word signifying a stone. In like manner, the servant 
of the Lord, Joshua, set up stones. (Josh. 4 : 8, 9.) 
Subsequently, trophies, pillars, and columns were 
erected. He called the stone Eben-ezer, that is, stone 
of help : the sign bears the name of the thing signi- 
fied ; as the altar built by Moses was called, " Jeho- 
vah is my banner." (Ex. 17 : 15.) This is intimated 
by the words of Samuel in our second part. 

" Hitherto hath the Lord helped us." Notice here : 
1. The person ; Jehovah. 2. Who he is : "I am that 
I am," (Ex. 3 : 14,) and in the New Testament, " Who 
is, and who was, and who is to come," (Prov. 1:4;) 
unchangeable in his essence, faithful to his promises : 
"I am the Lord, I change not." (Mai. 3 : 6.) Samuel 
does not ascribe help to the stone, but to Jehovah. 
He knew that the praise was not due to the might of 
their horses, to their chariots, and the power of Israel's 
weapons, but only to the Lord. And this was here 
manifest to all ; for the Lord had thundered with a 



THE FIRST BBENEZER. 



349 



great thunder, and that is a work of God; he alone 
has power and control over the thunder. "The God 
of glory thundereth." (Ps. 29 . 3.) The Almighty had 
fought for them with his thunder. Often has he em- 
ployed the thunder of his power for the consternation 
and destruction of his enemies, and the help of his 
people. The victory was then the Lord's. " The Lord 
hath helped," and this help our worthy Samuel ac- 
knowledges. 

2. " Helped." It was not through their own power, 
but they were graciously helped. In what this help 
consisted, appears from the preceding narrative, by 
w T hich we are informed that the Lord had heard the 
prayer of Samuel, by contending against the Philis- 
tines with a fearful thunder, which he caused to burst 
upon them at the commencement of the battle, by 
which they were so terrified that they were imme- 
diately smitten before the face of Israel, so that they 
were helped from the fear that had seized upon them, 
(verse 7,) helped from the clanger that was suspended 
over them, delivered from their enemies ; themselves 
rendered victorious, and their enemies overcome. 
This have the pious always confessed and acknow- 
ledged. Prom Him proceeds victory. Such was the 
sentiment of Asa, in his war with Zerah the Ethiopian. 
This was made manifest to king ITzziah, whom God 
helped against the Philistines. But the godly Samuel 
adds 

3. " Hitherto." This may in the first place be re- 
garded as signifying to this place, to the place at 
which the stone was set up ; so far had the Lord thun- 
dered, so far his help had been rendered evident ; and 



350 THE FIRST EBENEZER. 

therefore, to the everlasting remembrance of the 
event, be it recorded. " Hitherto ;" thus far, unto this 
place, didst thou thunder, and the thunder ceased ; 
without the exclusion of the idea that what followed 
was from the Lord, 

2. It can be regarded as expressive of the greatness 
of the deliverance by way of admiration : " Hitherto \ n 
And who could have thought it ? So large, so illus- 
trious a victory, nay, the entire destruction of the 
enemy ! " Hitherto ;" that we are, is to be ascribed 
to the fact that " the Lord hath helped us — that they 
were a great people, since the Lord had thus far 
blessed them. In this amplifying sense we find the 
form of speech employed. 

3. It may also signify that they had not yet expe- 
rienced a full deliverance ; that it was, as yet, but in 
part. They had indeed been delivered " hitherto," 
and for some time, from the Philistines, but their 
power was not as yet entirely crushed, though greatly 
weakened ; at least, the Israelites were at present free, 
and for this they were thankful ; though they were not 
to continue always free from their enemies, yet, 
" Hitherto had the Lord helped them." 

4. And lastly ; this may also express their hope and 
expectation, that the Lord would much further help 
them — that having begun he would also complete 
their deliverance. "Hitherto" had all been well 
done ; they also hoped well for the future, as David 
from a former deliverance concluded a future one. 
" The Lord who delivered me out of the paw of the 
lion, and out of the paw of the bear, he will deliver 
me out of the hand of this Philistine." (1 Sam. 17 : 37.) 



THE FIRST EBENEZER. 



351 



"Hitherto," they had been delivered, and that the 
Lord had done it was marvellous in their eves. 

" Offer to God thanksgiving, and pay thy vows to the 
Xost High." Great benefits demand becoming ac- 
knowledgments. In all ages have Israelites, in whom 
there is no guile, discharged this duty. Isot only is 
this true of godly Samuels, magistrates, and ministers, 
but also of the pious in private stations ; nay, that the 
memory of divine benefits might be ever blessed, the 
whole Church in every age has not only preserved 
them in lively remembrance, but aimed to transmit 
the knowledge of them to the most distant generations, 
Ps. 78 : 1, 6 ; 105 : 6. " Forget not all his benefits." 
(Ps. 103 : 2.) They have therefore, as the Church, Ps. 
44 : 1, declared them to their children. For this pur- 
pose they have frequently established memorials, and 
observed days of thanksgiving. The feast of Purim, 
observed by the Jews in remembrance of Israel's deli- 
verance from the plot laid for their destruction by 
Haman, as may be read in the book of Esther, is an 
example. In Holland, there are still days observed in 
commemoration of deliverance from the French and 
Spanish yokes. There have also been medals struck 
to convey the thankful recollection of their great deli- 
verances to their posterity. I shall mention a few. 
When the mighty Spanish fleet, Anno 1588, was 
chiefly destroyed by a terrible storm near the coast of 
Ireland, there were medals struck having on one side the 
inscription, "Soli Deo Gloria" [To God alone be the 
glory,] and on the other a representation of ships with 
these words, "Classis Hispania " [Spanish Fleet,] and 
around, " Come ; Gone ; That was." On another there 



352 



THE FIRST EBEXEZEB. 



was on one side, a vessel in flight and wrecked, and 
on the other, the figures of four men in a posture of 
supplication and thanksgiving, encircled with the 
words, "Homo proponit; Deus disponit" [Man devises ; 
God directs.] In like manner when Prince Maurice 
in 1597, in a campaign of about three months had 
taken ten cities and three castles, there were medals 
struck, on one side of which there was in Latin, " This 
is the Lord's doings, and it is wonderful in our eyes ;" 
and on the other in a circle, " Venit; Yidit; Deus vidtf * 
[He came, He saw, God overcame ;] and thus have 
there been those which bore the inscription contained 
in our text, " Hitherto hath the Lord helped us." 

Behold, attentive hearers, the pious Samuel's ac- 
knowledgment of the great deliverance which Jehovah 
had wrought for Israel, " Hitherto hath the Lord 
helped us." Truly, the church which assembles here, 
and the minister, may thankfully say, " Hitherto hath 
the Lord helped us," in a remarkable manner ; the 
Lord alone, and that hitherto. 

The circumstances in the dangers out of which we 
have been helped are too numerous to be rehearsed. 
"We shall, however, specify some of the most remark- 
able ; for should we keep silence, the stones might cry 
out, the pulpit, and beams of our church upbraid us for 
our unthankfulness ; nay, the forests and trees of the 
wood, the streams and rivers which we must pass in 
our journeys to our places of preaching, might testify 
against us ; for these have seen our trouble and sorrow, 
have heard our sighs. 

" Hitherto," (let now the Israel of God — our Ameri- 



The first ebenezek. 



358 



can Zion — this little flock — -this young vine — say,) 
" hath the Lord helped us." 

1. Against all opposition and persecution, "hath the 
Lord helped us." " If it had not been the Lord who 
was on our side, when men rose up against us : Then 
they had swallowed us up quick, when their wrath 
was kindled against us. Then the waters had over- 
whelmed us, the stream had gone over our soul." (Ps. 
124 : 1-4.) Amidst such storms and waves the Lord 
of hosts was with us. (Ps. 46 : 7.) 

2. Although our adversaries shut our churches, so 
that we were compelled to preach in barns, as was the 
case Anno 1725, showing by what spirit they were 
actuated ; yet, " Hitherto hath the Lord helped us," 
so that we may hold our assemblies in our houses of 
worship undisturbed, being glad in and with those 
who say to us, Let us go into the house of the Lord. 
(Ps. 122 : 1.) 

3. Notwithstanding our opponents wrote a book 
against us, which appeared Anno 1725, full of lies, and 
false accusations, (as has been shown in their replies 
by two reverend brethren,) the Lord has so ordered it 
that it has resulted in the furtherance of the truth. 
Appropriate here are the words, " O that mine adver- 
sary had written a book ! Surely I would take it 
upon my shoulder and bind it as a crown to me." 
(Job 31 : 35, 36.) 

4. Although our adversaries sought help against us 
in the gate, and endeavored to stir up against us, the 
then Governor and other officers of the English govern- 
ment, yet so did our king Jesus, in whose hands are 
the hearts of kings, turn their hearts, that instead of 



854 



THE FIRST EBENEZEK. 



being against, they were for us ; thus was this their 
plan frustrated. " Hitherto hath the Lord helped us." 

5. It is known to all who are not here strangers, how 
many assemblies and councils were held against us. 
It was the great and almost daily business of learned 
and unlearned, to frame devices against this little 
" lodge in a garden of cucumbers ;" but " Hitherto 
hath the Lord helped us." Therefore, " take counsel 
together, and it shall come to naught ;" " for no weapon 
that is formed against thee shall prosper." (Isa. 
8 : 10 ; 54 : 17.) 

6. Although we had opposed to us not only unedu- 
cated wealthy country people, but also learned and 
acute divines, (principally Dutch,) we were yet not 
compelled to keep silence ; for we had a good cause, 
a good conscience, and the Mighty One of Jacob on 
our side. Thus, " Hitherto hath the Lord helped us ;" 
although we are persuaded that the majority of the 
ministers were misled by evil rumors, not regarding the 
ancient admonition : Audi et alteram Partem, (Give 
an impartial hearing.) 

7. Although the prosecution against us cost the dis- 
affected much money, and the saying of Solomon is 
true, "Money answereth all things" yet "Hitherto 
hath the Lord helped us." 

8. Although many complaints were preferred 
against us to the Rev. Classis of Amsterdam, so 
remarkably did the Lord aid us in our defence, that 
we were pronounced orthodox, and the disaffected 
were exhorted to peace, and a return to the bosom of 
the Church. 

9. Notwithstanding from time to time, strange 



THE FIRST EBENEZEK, 



355 



teachers, those who ran without being sent, and hire- 
lings in pay of the disaffected, have from year to year 
intruded among us to maintain the strife, and afflict 
us, yet, amidst all this bustle and noise "hath the 
Lord helped us." 

10. Although some have crept in among ourselves, 
Christians in word and appearance, who feignedly 
subject themselves, but at the same time are secretly 
opposed to us, and seek to hinder our prosperity; 
being tares in our field, and the chaff upon the thresh- 
ing-floor of the church, yet, " Hitherto hath the Lord 
helped us." 

11. It is indeed true that in this land in which we 
are strangers, we have often been severely afflicted 
and chastened by the hand of God, not only with 
bodily sickness, but also with spiritual desertions ; so 
that we have had occasion to exclaim day and night, 
" Thy hand was heavy upon me ; my moisture was 
turned into the drought of summer, Ps. 32 : 4 ; we 
were constrained to preach from the words, " I am the 
man that hath seen affliction by the rod of his wrath, 
Lam. 3:1; and I am as a wonder unto many, but thou 
art my strong refuge, Ps. 71 : 7 ; yet have we not been 
given over to death, but again and again delivered by 
him " Who bringeth down to the grave and bringeth 
up." (1 Sam. 2 : 6.) Who knows in how many in- 
stances our enemies have rejoiced in our affliction, with 
aha! aha! but, "Bejoice not O mine enemy; when I 
fall I shall arise ; when I sit in darkness, the Lord shall 
be a light unto me." Surely, unless the Lord had 
helped us, we should long since have perished in our 
affliction. Therefore (although with humble mind) I 



856 



THE FIRST EBENE2ER. 



say with Paul, " Having obtained help of God, I con- 
tinue unto this day, witnessing both to small and great, 
saying none other things than those which the prophets 
and Moses did say." (Acts 26 : 22.) 

But is it for our goodness and excellence that we 
have been helped? Ho: our "goodness extendeth 
not to thee." (Ps. 16 : 2.) iC Hot unto us O Lord, 
not unto us, but unto thy name give glory." (Ps. 
115 : 1.) We are altogether unworthy. The great 
benefactor has loaded us with benefits. He has fed us 
with the finest of the wheat, and satisfied us with 
honey out of the rock. (Ps. 81 : 16.) It is he who 
has prepared a table before us in the. presence of our 
enemies ; our cup runneth over, Ps. 23:5; " Who 
giveth us all things richly to enjoy." We are the 
people of God, in covenant with him ; his vineyard 
not only, but one as to which he has spared no pains, 
no cost; planted upon a very fruitful hill, richly 
watered with the dews of heaven, (for the means of 
grace are here in all their fullness,) whom he hath so 
wonderfully preserved and helped to this clay. But 
oh ! unthankful, unfaithful generation that we are ! 
Like Israel, (for the words addressed to them by way 
of upbraiding, " Do ye thus requite the Lord, O fool- 
ish people and unwise ?" Deut. 32 : 6, are applicable 
to us,) alas ! we have forsaken the God who made us, 
and lightly esteemed th& Rock of our salvation. 
(Deut. 32 : 15.) Are these the thanks for his help ? 
Is this the reward for his undeserved goodness, long- 
suffering and forbearance, (not knowing that his good- 
ness leadeth thee to repentance ?) Who suitably ack- 
nowledges the help of the Lord ? Who appreciates it ? 



THE FIRST EBENEZEK. 357 

who answers it with thankfulness ? In want and dis- 
tress, vows are indeed made that we will amend our 
lives and more diligently serve the Lord, but who pays 
his vows ? "With the mouth, it is still not uncommon 
to acknowledge the good hand of God and his help ; 
but to respond to his favors by a holy and exemplary 
walk is little aimed at. Oh ! unbecoming, inexcusable 
conduct ! More abominable still is the conduct of 
those who ascribe the help, worldly good, and other 
blessings which they have received to their own wis- 
dom, understanding, and diligence. 

But ye, my hearers, lovers of the truth, children of 
Zion, come, let us not only with Samuel, erect a mere 
outward memorial, but afford a substantial evidence 
of our thankful remembrance of the Lord's help 
shown to the congregation. " Hitherto hath the Lord 
helped us.' 3 We must, therefore, ascribe the help 
only to Jehovah ; give to him alone the glory. This 
is the Lord's doing ; it is marvellous in our eyes. (Ps. 
118 : 23.) Say, with the Church, " For they got not 
the land in possession by their own sword, neither did 
their own arm save them, but thy right hand and thy 
arm, and the light of thy countenance," Ps. 44 : 3 ; 
" God is my help and my deliverer." (Ps. TO : 5.) It 
is true, we must thankfully acknowledge we have 
also received help and assistance from good men. 
For, 

1. Two worthy ministers have, in public print, vin- 
dicated our cause. Messrs. Freeman and Yan Sant- 
voort are to be praised, who would not condemn us 
unheard, but interested themselves in our affairs, and 



358 



THE FIRST EBENEZEK. 



by their fraternal epistles frequently refreshed and 
strengthened us. 

2. The pious and faithful in the land have prayed 
for us, compassionated us in our affliction; among 
whom the English Presbyterian brethren have ex- 
celled. 

3. Especially must we thankfully acknowledge the 
good hand of God upon us, in raising up godly 
brethren for us in Holland and East Friesland, who 
remembered us in their prayers and public religious 
exercises ; and by their pious and edifying letters, fre- 
quently sustained our sinking hearts. But these are 
means which Jehovah employs, and which he raised 
up for the purpose. From these we must avert our 
eyes : the creature must step aside. " Giv£ us help 
from trouble ; for vain is the help of man." (Ps. 
60 : 11.) Therefore, Israel, trust thou in the Lord. (Ps. 
115 : 9-11.) We must not only acknowledge the help 
of the Lord, but render thanks to him for it, and 
openly show forth his praise. Thus have the pious 
ever done, by their thanksgivings and songs of praise. 
" Bless the Lord, O my soul : and all that is within 
me bless his holy name. Bless the Lord, O my soul, 
and forget not all his benefits." (Ps. 103 : 2.) Above 
all, we must show our gratitude by godly lives. Oh ! 
that we were, then, truly thankful ! that by a genuine 
turning to God we directed aright our way, yielding 
our members instruments of righteousness, wholly 
consecrated to God and his service, soul and body, 
constrained by his benefits. " I beseech you, there- 
fore, brethren, by the mercies of God, that ye present 



THE FIBST EBENEZER. 



359 



your bodies a living sacrifice, holy, acceptable, unto 
<rod, which is your reasonable service, (Roni. 12 : 1.) 
But we must, lastly, also be reminded that it is but 
" hitherto" we are helped ; for we can not yet say 
that we have finished our course, fought the fight, and 
entirely overcome. No : u the devil goeth about as a 
roaring lion." (1 Pet. 5 : 8.) The words found Rev. 
12 : 12, are also applicable to our Church, " For the 
devil is come down unto you, having great wrath, be- 
cause he knowetk that he hath but a short time." " For 
we wrestle not against flesh and blood, but against 
principalities, against powers, against the rulers of the 
darkness of this world, against spiritual wickedness in 
high places." (Eph. 6 : 12.) The disaffected still 
exist, and are never at rest : there is at least still " a 
remainder of wrath." (Ps. 76 : 10.) There are still 
hirelings : " There were false prophets also among the 
people, even as there shall be false teachers among 
you." (2 Pet 2 : 1.) We are yearly still visited by 
one in the service of the malcontents, who. Eke Dio- 
trephes, prates against us with malicious words, and 
in his zeal without knowledge, rails at us as accursed 
heretics ; but may it not be laid to his charge : in a 
word, our Church is as a " lilly among thorns :" we 
dwell among thorns, scorpions, and evil persons. But 
we have not yet resisted unto blood striving against 
sin. We must still " contend for the faith once de- 
livered to the saints." (Jude, verse 3.) Watch, stand, 
having on u the whole armor of Gocl, that ye may be 
able to withstand in the evil day." (Ephes. 6 : 13.) We 
must hence, also 1 earnestly pray and supplicate further 
help in view of the multitude of our enemies, with an 



860 



THE FIRST EBENEZER. 



humble acknowledgement of our helplessness, after 
the example of the pious king Jehoshaphat, " O our 
God, we have no might against this great company ; 
but our eyes are upon thee;" and with the Psalmist, 
" I will lift up mine eyes unto the hills, from whence 
cometh my help. My help cometh from the Lord 
which made heaven and earth." (Ps. 121 : 2.) This, 
with the help of God, will we also do ; for prayers 
and tears are the weapons of the Church. 

In conclusion : children of God engage yourselves 
solemnly to the Lord ; especially upon our days set 
apart for especial religious services, and in our prayer- 
meetings, (which are hereafter to be held in public,) to 
be faithful to him ; with an assured faith that Jehovah, 
who has helped us " hitherto," will farther help us ; 
" Who delivered us from so great a death, and doth 
deliver: in whom we trust that he will yet deliver 
us." (2 Cor. 1 : 10.) To Him alone be the honor and 
thanksgiving. 

Isow, unto the King eternal, immortal, invisible, 
the only wise God, be honor and glory forever and 
ever. Amen. 

Preached January 1st, 1T45, ) 
at Six- Mile- Run. \ 



II 



§utin of SHatcbnwn upt the WIkIU of lion 

PREACHED OX OCCASION OF THE ORDINATION OF EST. 
JOHN HENRY GOETSCHIUS, MINISTER AT JAMAICA. 



M Son of man, I have made thee a watchman unto the house of 
Israel : therefore hear the word at my mouth, and give them warning _ 
from me. 

"When I say unto the wicked, Thou shalt surely die; and thou 
givest him not warning, nor speakest to warn the wicked from his 
wicked way 7 to save his life, the same wicked man shall die in his ini- 
quity ; but his blood will I require at thine hand* 

" Yet if thou warn the wicked, and he turn not from his wickedness 
nor from his wicked way, he shall die in his iniquity ; but thou hast de- 
livered thy soul." — Ezek. 3 : 17, 18, 19. 

Of the qualities requisites in an overseer of the 
Church, faithfulness is one of the most prominent : 
" Let a man so account of us as of the ministers of 
Christ, and stewards of the mysteries of God. More- 
over, it is required in stewards, that a man be found 
faithful." (1 Cor. 4 : 1, 2.) 

The original word, pistos, faithful, when applied, as 
here, to the ministrv, signifies so to order one's con- 
16 



362 DUTIES OF WATCHMEN OF ZION. 

duct as to aim to answer the design and expectation 
of him who has called us to it. In this sense we find 
it throughout employed when connected with the min- 
istry : " And Moses verily was faithful in all his 
house." (Heb. 3 : 5.) 

A servant of the Lord, then, is faithful when he is 
upright, being actually such as in the discharge of his 
ministerial duties he seems to be. (1 Tim. 1 : 12.) 

Faithful, because he performs all the parts of the 
service assigned him by the Lord, without designedly 
excepting any ; but attending to the difficult as well 
as the easy, the private as well as public parts of his 
duty, endeavoring to perform the one as well as the 
other, as requirements of the high and wise God. 
Thus the word is employed, Luke 16 : 10, "He that 
is faithful in that which is least is faithful also in 
much." 

Faithful, when he performs his work from a pure 
motive, having in view, not to gratify himself, nor to 
acquire vain applause, but to please and glorify God 
in the treatment of souls : herein the Apostle Paul 
states faithfulness as consisting in his epistles to 
Timothy. 

Faithful, when he perseveres in the zealous perform- 
ance of his duties, without being terrified by diffi- 
culties and opposition, but being "faithful unto 
death." (Eev. 2 : 10.) Thus was Antipas a " faithful 
martyr" of the Lord. (Eev. 2 : 13.) 

Faithful, because he has in prospect a glorious and 
gracious reward : "Well done, good and faithful serv- 
ant," etc. 

Faithful, finally, in relation to the prescribed 



DUTIES OF "WATCHMEN OF ZION. 363 

method by which he is to regulate himself in the 
discharge of the duties of his ministry. He may 
not exceed the appointed bounds, or act from caprice 
or respect of persons, but as a watchman appointed 
by God, strictly regard his charge and commission ; 
"Hear the word at his mouth, give them warning 
from him," which charge is contained in the words of 
our text. 

In what precedes, we find the prophet eating the 
roll at the command of God, who again charges, in- 
structs, and strengthens him against the stubbornness 
of the people, (verse 4,) and in the words of the text, 
affords him requisite information respecting a faithful 
prophet and watchman, and confirms him in the 
same : words in point and season at the present time, 
designated for the induction into office of a newly- 
called minister of the Gospel. We notice here three 
points : 

L The appointment of the prophet to the office of 
a watchman : " Son of man, I have made thee a 
watchman unto the house of Israel." 

II. His charge and commission : " Therefore hear 
the word at my mouth, and give them warning from 
me." 

III. The consequence, to the disadvantage of the 
prophet in case of his failing to warn, verse 18 ; to his 
advantage, verse 9, in case of compliance. 

In the appointment we have the address, " Son of 
man," in the Hebrew, Ben Adam, that is, a son of 
Adam, to commend to him the grace of humility, as 
being a descendant of Adam, a man of like passions 



361 



DUTIES OF WATCHMEN OF ZION. 



with others. Therefore all men are denominated 
children of Adam, or children of men, guilty, de- 
praved children of nature. It might be asked why 
this prophet in particular is so frequently called the 
son of man, while the epithet is not applied to others, 
but they are termed men of God, holy men, servants 
of the Lord, or, like Daniel, great y beloved. The 
reason is, that he might not be exalted by the surpass- 
ing excellences of the holy and heavenly vision with 
which he was favored, but much rather humbled by 
the consideration of his human frailty. From hu- 
mility, Christ so often denominated himself the Son 
of Man. 

To what office was he appointed ? " 1 have made 
thee a watchman watchmen are properly persons 
to whose watch and care are committed*certain things, 
persons, or places. There are watchmen of cities, who 
go about them especially by night. Cities have also 
their watchmen by day — principally fortified and 
frontier cities. They are ordinarily found upon the 
walls, or in towers, or at or upon the gates. To these 
there is reference. (2 Sam. 18 : 21.) To such as go 
about cities to guard against danger within, there is 
allusion. (Cant. 3:3; Ps. 127 : 1.) Here, according 
to the force of the original word, the reference is to 
such as are stationed upon walls and in towers to 
guard against danger and commotion. Among the 
names by which the holy Scriptures have designated 
the overseers and teachers of the Church, both extra- 
ordinary — as the prophets of the Old Testament — and 
ordinary, is that of a watchman : " Watchman, what 
of the night ?" (Isa. 21 : 11.) " I have set watchmen 



DUTIES OF WATCHMEN OF ZION. 



865 



upon thy walls, O Jerusalem." (Isa. 62 : 6.) The 
foundation of the epithet is, that they are in spiritual 
things, and in relation to the souls of men, what literal 
watchmen are as to the body, in relation to a people, 
state, or place committed to their care. Let us con- 
template the agreement in some striking particulars. 

1. Watchmen have a certain state, people, or post 
intrusted to them. The city committed to the care of 
ministers is the city of God, of which highly " glorious 
things are spoken," Ps. 87 : 3 ; the Church, the people 
of God ; Jerusalem, or the house of Israel. 

2. Watchmen must carefully contemplate all things 
far and near, 1 Sam. 14 ; 2 Kings 9 ; as also the ori- 
ginal word intimates, being derived from one which 
signifies accurately to observe, to explore. It may 
also be translated, to "lie in wait. 5 ' Ministers also 
must contemplate objects on every hand, those which 
are remote as well as those which lie directly under 
notice, in order to observe whether there be not per- 
ceptible some approaching dangers, some evil de- 
signs, some pernicious evil doers ; and they therefore 
bear the name of " episcopoi," overseers. 

3. The name of watchmen is applicable to minis- 
ters, since to them is, in the most solemn manner, 
committed the oversight and care of the souls of 
men — to take heed as to themselves, so to all the 
Sock — watching for souls. (Heb. 13 : 17; Acts 
20 : 21.) 

4. Watchmen : because they should not be timid, 
but cheerful and courageous in even the greatest dan- 
gers, as Paul testifies of himself, Acts 20 : 24 : " Bat 



366 DUTIES OF WATCHMEN OF ZION. 

none of these things move me, neither count I my life 
dear unto myself." 

5. Watchmen: because, as the word itself imparts, 
they should be not heedless, but watchful, attending 
carefully to every occurrence, the least as well as that 
which is greater. For the neglect of this by the Is- 
raelitish overseers, it was declared to their shame, 
Isa. 56 : 10, "His watchmen are blind: loving to 
slumber." Timothy, on the other hand, as an over- 
seer, is charged, " Watch thou in all things." (2 Tim. 
4 : 5.) A bishop must be vigilant. (1 Tim. 3 : 2.) 

6. Watchmen must be well armed, continually hav- 
ing the sword upon the thigh. Ministers must, like- 
wise, be practised in the wars of the Lord, knowing- 
how to meet the foe, as Paul charges his Timothy, 
2 Tim. 2:3; and they, to this end, must have their 
weapons — the sword of the Lord's word — in readiness- 
They accordingly come under notice as valiant men, 
around the bed of Solomon : all of whom bear swords. 
(Song of Songs 3 : 7, 8.) 

7. Watchmen are men under the authority of 
others, who have appointed them to their office. Of 
spiritual watchmen this is also true. Oh Jerusalem, 
I have set watchmen upon thy walls, Isa. 60 : 6 ; and 
here I, Jehovah, the triune God, have set or ap- 
pointed, verse 16 ; for appointment to the office of an 
overseer in the church is ascribed to God in general, 
Heb. 4:5; also in particular to the Father, Gal. 
1 : 15 ; to the Son as Mediator, Eph. 4 : 11 ; and to 
the Holy Spirit, Acts 13 : 2, as being a work, ad extra, 
performed by divine power ; an attribute of the di- 
vine essence, common to the three persons. The Lord 



DUTIES OF WATCHMEX OF ZIOX. 



367 



appoints when lie chooses, calls and qualifies for the 
purpose. Paul therefore says, 1 Cor. 4 : 1, i: Let a 
man so account of us as of the ministers of Christ." 
Especially were the prophets holy men out of all the 
tribes of Israel, in an extraordinary manner raised up 
and called by God, and infallibly guided by the Spirit 
of God. 

8. As a watchman is appointed over a certain city, 
place, or people, so our prophet over the house of 
Israel, otherwise, the house of Jacob, that is, the 
Church. (Ps. 147 : 2 ; Rom. 9 : L) 

9. "Watchmen must give the alarm in case of dan- 
ger, arouse the sleeping, and cry, The foe ! the foe ! 
Ministers must also arouse those who are asleep in 
their security, and cause them to understand the near- 
ness of the enemy of their souls ; incite them to the 
spiritual conflict, and faithfully warn them of destruc- 
tion. By Jehovah himself is this duty, as well of a 
literal as spiritual watchmen, urged, Ezek. 33 : 6 : 
that if he see the sword come he must blow with the 
trumpet, and our Ezekiel was, therefore, under the 
severest threatenings, required to give warning ; for 
this is his charge and commission, in our second part : 

" Therefore hear the word at my mouth, and give 
them warning from me." Although the Lord our 
God is a pure Spirit, human members, and among 
them a mouth, are, notwithstanding, ascribed to Him. 
As, then, the mouth is the means by which men out- 
wardly express and communicate to others their 
thoughts, so is a mouth ascribed to the Lord ; in so far 
as he makes known the thoughts and purposes of his 
heart, his will and commands ; and thus by the mouth 



868 



1HJTIES OF WATCHMEN OF ZION, 



of the Lord is to be understood his charge and com- 
mands. When, then, Jehovah says, " Thou shait hear 
the word, at my mouth," his words are equivalent to, 
Thou shalt ask counsel of me, shalt depend upon me 
for instruction ; which is immediately after expressed 
by the words, " and give them warning from me," that 
is, according to the force of the Hebrew language, in 
my name, at my command. The word translated 
warn, signifies to glitter, shine, and hence to exhort, 
give warning ; through which light and clearness of 
mind are acquired, together with advantage, profit,, 
benefit. Overseers of the Church are hence appointed 
as watchmen to warn the people in the name of God* 
which is more clearly set forth, together with the con- 
sequences of their office, (verse 18,) in the last portion 
of our text : 

" When I say unto the wicked." [Compare Ezek. 
33 : 8.] 

The person spoken of is " the wicked," derived from 
a word which signifies restless and disturbed. (Job 
31- : 25.) It signifies, in the first place, a disturbed 
mind : one who is of a restless spirit, who disturbs 
good order, whose passions are in constant propensity 
to evil : Job 3 : 17 : " There the wicked cease from 
troubling ;" " The wicked are like the troubled sea 
when it can not rest." (Isa. 57 : 20.) " Raging waves 
of the sea." (Jude, verse 13.) 

2. The wicked is one who can not stand in the di- 
vine judgment, who is condemned ; for one who being 
summoned before a judge, is not able to maintain his 
cause, is, with reason, disquieted : " Let mine enemy 
be as the wicked, (Job 27 : 7,) that is, as a criminal 



DUTIES OF WATCHMEN OF ZION. 



360 



who is condemned. (Add Ps. 109 : 7.) In a word, 
the wicked is one who is destitute of true righteous- 
ness — the opposite of the righteous. 

Such are all men by nature : all who are destitute 
of grace. The wicked, notwithstanding, are of va- 
rious kinds and degrees : the openly profane, those 
who are unboundedly and intolerably wicked, (1 Cor. 
16 : 10 ;) the externally and morally correct, like the 
Pharisees, (Luke 18;) those who justify themselves, 
(Matt. 9 : 13,) who are outwardly religious, having a 
name to live apparently pious. And by the wicked 
must not, therefore, be understood only those who live 
in all abominations and open sins; no, though they 
be altogether civil and virtuous in outward behavior, 
as long as they lack the righteousness of Christ, and 
are unrenewed, they are wicked and graceless : Isa. 57 : 
" There is no peace, saith my God, to the wicked." 
Such are not only without, but even within the 
Church : " Among my people are found wicked men," 
(Isa. 5 : 26.) These watchmen must warn : 

" When I say unto the wicked." God does not only 
say unto the wicked, " What hast thou to do to declare 
my statutes ?" (Ps. 50 : 16,) but also " the soul that sin- 
neth shall die ;" for the wages of sin is death : " Thou 
shalt die." According to the Hebrew, dying, thou 
shalt die ; that is, thou shalt surely die, not only tem- 
poral but eternal death, perish, be lost. This watch- 
men must proclaim. This is clearly set forth by our 
Catechism, which observes, that it is declared and tes- 
tified to all unbelievers, and those who do not from 
the heart turn to God, that as long as they do not 
turn they are subject to the wrath of God and eternal 
16* 



37() 



DUTIES OF WATCHMEN OF ZION, 



condemnation. (Ques. 84.) But if tlie watchmen do 
not lay this to heart what will be the consequence ? 

"If he give him not warning, nor speak to warn the 
wicked from his wicked way." His object must be 
that he turn and live, to deliver him from the evil 
way, (Prov. 2 : 12,) to save his life ; to wit, not as 
God, the great first cause, by his own power, but as 
an instrument : by the ministration of the word, which 
is called the power of God. (1 Cor. 1 : 18.) Thus 
the ministers of God are said to justify many, (Dan. 
12 : 3 ;) to be fishers of men, (Matt. 4 : 19 ;) light and 
salvation of the heathen, (Acts 13 : 44;) to open the 
eyes of men, (Acts. 26 : 18 ;) to save themselves, and 
those that hear them, and hide a multitude of sins, 
(James 5 : 20 ; Jer. 1 : 11.) But if the wicked be not 
warned, 

" The same wicked man shall die in his iniquity.' 7 
Hereby is expressed the miserable state of those who 
are lost, as is said of Saul : he died in his sins. "When 
the Lord Jesus would express the unhappy state of the 
Jews after this life, he said: "Ye shall die in your 
sins." " In his trespass that he hath tresspassed, and 
in his sin that he hath sinned, in them shall he die," 
(Ezek. 18 : 24;) and thus, indeed, the wicked perish 
by reason of their not turning to God, and on account 
of their own sins ; and yet it will be to the detriment 
of the watchmen : 

" His blood will I require at thy hands," as Gen. 
42 : 22. Blood is frequently taken for guilt — the 
guilt will be thine ; thou art the cause of the destruc- 
tion and misery which comes upon them, for thou 
hast not warned them, sought to save them with fear. 



DUTIES OF WATCHMEN OF ZIOX. 



871 



(Jude, verse 23.) But if the watchman discharge his 
duty, what then ? 

" Yet if thou warn the wicked,'' and he turn not — 
cease not from wickedness — do not return, ' : he shall 
die in his iniquity, but thou hast delivered thy soul;" 
to wit, from my wrath and punishment, which would 
otherwise come upon thee. Paul could accordingly 
say, (Acts 20 : 26,) "I am pure from the blood of you 
all," that is, I am not the cause of the destruction and 
misery which may come upon any of you. 

How suitable, now, these words are to the object of 
the Lord God, which was to fortifv his servant against 
the stubbornness of the people, we can not at present 
show. TTe could also hence make manifest the weight 
of the ministerial office, but this would consume too 
large a portion of our time. Xo wonder that holy 
men, prophets and apostles, were so reluctant, that it 
was necessary that they should be thrust out ; for if a 
sinner go unwarned to hell, his blood falls to the ac- 
count of the minister : "His blood will I require at 
thine hand." O weighty and intolerable burden ! 
lying upon the soul of the poor watchman ! Who 
can refrain from exclaiming: " Who is sufficient for 
these things?" (2 Cor. 2 : 16.) 

Truly, my hearers, it is a display of great goodness, 
providence, and love to man in the exalted Mediator, 
that he gave to his Church some as prophets, apostles, 
and evangelists at the beginning of the Xew Testa- 
ment, and afterwards pastors and teachers. (Eph. 4.) 
In this so guilty land, the wilderness of America, 
has Jehovah set watchmen upon the walls of Zion, 
whilst they are taken away from many places ; the 



372 DUTIES OF WATCHMEN OF ZlOiN. 

candlestick being removed, affording occasion for the 
bitter complaint: "We see. not our signs!" (Ps. 
74 : 9.) "My sheep wander through all the moun- 
tains, and upon every high hill !" (Ezek. 34 : 5, 6.) 
But through undeserved long-suffering they are still 
among us ; for although the multitude of those who 
publish good tidings among us is not great, there are, 
notwithstanding, some who, in all languages, and with 
every diversity of talents, warn in God's name. Is 
one removed by death, or transferred, he is succeeded 
by another, as appears this day. Our eyes yet see 
our teachers. Oh! that all who bear the name of 
overseers were men called of the Lord, endued with 
grace, faithful watchmen ; but alas ! the word of God 
and sad experience teach us the contrary. The lamen- 
tations of the prophet Isaiah are applicable to our 
times: " His watchmen are blind : they are all ignor- 
ant, they are all dumb, they can not bark ; sleeping, 
lying down, loving to slumber." Should we under- 
take to show what pious divines have said on this sub- 
ject in their writings, where should we begin? where 
should we end ? The mark of the unfaithful we find, 
Song of Songs 5:7; where the unfaithful, the evil 
themselves, are called watchmen. Truly those who 
are destitute of grace know not the bride, the true 
people of Jesus, and hence can not be true guides to 
" feed the Lord's people with knowledge and under- 
standing." (Jer. 3 : 15.) But the words are neces- 
sarily applicable to them, " The leaders of this people 
cause them to err," (Isa. 9 : 16,) for both prophet and 
priest are profane. (Jer. 23 : 11, 14, 15, 26.) 
They deserve to be denominated unfaithful : 



DUTIES OF WATCHMEN OF ZIOX. 



378 



1. Who are absolute enemies of true piety, and the 
professedly pious. 

2. Who smite, wound the pious with the tongue, or 
in their public discourses or in their libellous writings, 
with the opprobious epithets of hypocrites, and Phari- 
sees, Puritans, Pietists, Quakers, Schismatics, new- 
lights, and whatever similar epithets there may be, 
by which they are shamefully aspersed by unfaithful 
watchmen ;,as if they were a body of pretenders, who 
make their religion to consist in bowing down their 
heads like bulrushes. This is with lies, to make sad 
the heart of the righteous. (Ezek. 13 : 22.) A distin- 
guished professor, (Tan Driessen.) observes that as 
there always has been, and will be a conflict between 
the seed of the woman and the seed of the serpent, so 
does the enmity discover itself principally in unsanc- 
tified ministers ; as their stated public ministrations so 
often testify. 

3. Those who actually ill-treat the pious, and those 
who bear their name, by mocking their sorrows, (Ps. 
99 : 27 ;) by giving them foolish directions ; by leaving 
the comfortless uncomforted : " The weak thou hast 
not strengthened/' Worthless, foolish pastors. Woe 
unto you, unfaithful watchmen ! 

Eeverend Brother, permit me to recall to your mind 
and my own, that it is our duty to examine ourselves ; 
for the name and office of watchmen will be of no 
avail to us. These are also given to the evil and un- 
faithful. "Thou who teaches* another, teachest thou 
not thyself?'' Paul once inquired, Rom. 2. We teach 
our people that they should examine themselves : shall 
we then fail to discharge this duty to ourselves ? or 



374 



DUTIES OF WATCHMEN OF ZION. 



shall we persuade ourselves with the ignorant multi- 
tude, that all ministers are true believers, and really 
good, and shall certainly be saved? We know better 
from the case of Judas, Demas, and those who at the 
last day shall say, Have we not prophesied in thy 
name? Neither a thorough literary course, nor an 
ecclesiastical license, nor a lawful call, constitute us 
faithful watchmen. Oh ! let us judge ourselves r and 
examine whether we bear the marks of the faithful. 

I shall frame no inquiries of my own, but present 
such as have been proposed by illustrious divines, who 
in learning and piety have shone, and still shine in 
their writings, as stars in the firmament of the Church 
of Christ ; at whose feet I would gladly sit, could it so 
be. "Have I been sent and appointed of God, or 
have I run of .njyself ? . "Was I aware of the import of 
the office? Have I experience of conviction, regene- 
ration, of the love and leading of the spirit of God, of 
the various frames of the pious soul, that I may from 
this good treasure of my heart bring forth things new 
and old, from experience give to each his allotted 
portion ? Had I a special desire to preach Christ, to 
convert souls, to build up the Church ? Did I expe- 
rience continual incitements within to undertake the 
work ? Had I a desire to know whether the Lord 
appointed and sent me ? Have I prayed to know it ? 
Have I even been inclined to refrain from the work in 
view of its greatness, and my own unfitness ? Were 
the sinful motives which I found "arising in my mind 
an affliction to me ? Did I feel a readiness to part 
with substance, honor, and life for the Lord Jesus ? or 
have I had reference but to honor, respect, and ease, 



DUTIES OF WATCHMEN OF ZION. 375 

by the office to obtain a livelihood and pass through 
the world without difficulty ? "What is the character 
of my ministry ? Do I look to God for direction, 
hearing the word at his mouth ? Have I ever care- 
fully considered what it is to watch for souls, to warn 
sinners, that their blood may not be required at my 
hands, and they not cry for vengeance upon me ? Is 
it my great object to discover men to themselves, to 
take the precious from the vile ? Is it my chief care 
also to comfort the sorrowful ? And in relation to the 
external call, how have I become located in my pre- 
sent place ? Have I indulged in flattery to the con- 
sistory, or any of the congregation ? What causes me 
to remove from one place to another ? Is it the sum- 
moning voice, " Come over and help us ?" 

Those who do not approve of such inquiries, may be 
assured that a time of reckoning will once come ; and 
that it will then be found far different with many from 
what they imagine. O miserable ! who shall then 
be sent away as wicked and slothful servants ! (Matt. 
25 : 26.) Is any one convinced that he has not been 
appointed to this weighty office, but entered in through 
wrong motives and means, let him humble himself in 
the most profound manner before God, and seek recon- 
ciliation through the blood of Jesus Christ, and seek 
to be yet inwardly called ; but if not, it were better to 
desist, though he were compelled to beg his bread ; 
for a wicked preacher is the most abominable object 
the world presents to view. The terrible judgment of 
God is suspended over him : " His blood will I require 
at thy hands." But happy he who upon careful inves- 
tigation, finds that he has been appointed and called 



376 DUTIES OF WATCHMEN OF ZION. 

of the Lord, as the pious Brakels, who was in an extra- 
ordinary manner assured by the words, " I have called 
thee, I have called thee !" Time now requires that I 
should remind you, as well as myself, of some of the 
duties belonging to a minister's office, though not the 
general ones of prayer, catechising, administering the 
sacraments, and exercising discipline. We might 
reasonably be supposed to be acquainted with our 
duties, yet it is also sometimes necessary that (as sel- 
dom is the case) we ministers, should hear our duty. 
Some which flow from the text are the following : 

1. We are children of men, flesh of flesh, men of 
like passions with others, that we should not be high- 
minded, exalting ourselves, either by haughtily treat- 
ing others through pride, or aiming after vain glory. 
He who is puffed up falls into the condemnation of 
the devil. That is to preach ourselves and not Christ ; 
of which Paul complains. They all seek their own, 
(Phil. 2 : 21.) This sometimes yields the bitterest 
fruits, as appeared in a certain minister endowed with 
extraordinary gifts, an eminent preacher, who fell into 
the depths of despair, because, as he himself expressed 
it, he had preached himself. 

Does it at any time happen that ministers are con- 
verted in the course of their ministry, they acknow- 
ledge with grief their selfish motives; and old and 
approved ministers are compelled to watch against 
them. 

2. Are watchmen appointed by God ? Are over- 
seers the gift of the ascended Lord ? They must 
therefore not run before they are sent, by a constant 
seeking after new places. (Jer. 23 : 21.) Such the 



DUTIES OF WATCHMEN* OF ZIOK, 



377 



Lord (whose province it is, as holding the stars in his 
right hand, Kev. 1 : 6) does not give, or if by permis- 
sion he do, oh ! that it were not manifest in the end, 
that he does in anger, and therefore also takes them 
away in his wrath ! 

3. We must hear the word at his month, look to 
him for instruction, follow his directions. We should 
never preach our own conceptions, much less the de- 
ceits of our hearts, either by doubtful conjectures, 
incoherent allegories, ridiculous predictions, imper- 
tinent illustrations, but sound words, substantial truths, 
by which the soul lives, therefore denominated clean 
provender. (Isa. 30 : 24.) It is therefore necessary 
that we should be much in prayer, and looking up 
unto God. 

4. Are we appointed watchmen? let us faithfully 
give warning. We are watchmen in a city, in which 
many wicked and secure ones are hastening to de- 
struction. Let us be careful, that we deliver our 
souls, that their blood be not required at our hands ; 
that we faithfully give them warning from God : " Cry 
aloud, spare not, lift up thy voice like a trumpet." 
(Isa. 58 : 1.) 

5. Upon the discharge of our ministry depend the 
salvation and destruction of precious noble spirits. In 
contemplating a congregation we behold those, each 
of whom has an immortal soul. By nature they all 
pursue the broad way. There is no means of deliver- 
ance but ourselves, in whose mouths is put the word 
of reconciliation. If we give them not warning, we 
perish, and that for ever ! Whose soul shall not be 
influenced with desire to rescue them ? Can we not 



378 DUTIES OF WATCHMEN OF ZION. 

behold unmoved the destruction of the body, when for 
example one falls into the fire or water ; and shall we 
who are appointed watchmen not seek to pluck sinners 
out of the fire ? How was the Lord Jesus moved by 
the sight of the multitude, and Paul by the state of 
his brethren according to the flesh ? (Rom. 9 : 3.) 

6. Though I would prescribe a method of preaching 
to no one, I am yet of opinion that the application 
should be discriminating, adapted to the various states 
of the hearers. (Jude 20 : 21 ; Jer. 15.) In the 
church are wicked and unconverted persons, moral 
persons, Christians in appearance and profession ; and 
these constitute the greater number, for many are 
called, but few chosen. Also are there in the church 
converted persons ; little children, and those more 
advanced. Each one longs and calls, each one must 
be addressed and dealt with according to his state and 
frame ; according to Jer. 15 : 19. How pernicious are 
general applications, has been shown by many zealous 
divines. (Ezek. 13 : 19, 20.) 

7. We must impress it upon our minds, that we, 
like watchmen, must give account to God of the souls 
intrusted to us. If we are unfaithful, woe unto us ! 
if faithful, it shall be well with us. Surely, the Lord 
will cause us to appear before him in judgment, say 
to us, Give account of thy office ! How hast thou an- 
swered thy calling and mission? how occupied thy 
talents, and improved thy fair opportunities? How 
hast thou dealt with souls? Have any perished 
through thy fault ? Hast thou strengthened the hands 
of the ungodly ? and made sad the heart of the right- 



DUTIES OF WATCHMEN OF ZIOX. 



379 



eons ? Hast thou suffered the dying to die I Hast 
thou exercised especial care over my Iambs, or hast 
thou without care grieved and smitten them I Where 
are the souls which have been comforted, converted, 
and built up, through your ministry ? Oh ! how sor- 
rowful a season, how sad an inquisition, will this be 
for many overseers ! How dreadful a sentence ! Had 
they never been born, never been overseers, or watch- 
men ! To perish for their own sins, and in addition, 
to have the burden of so many other souls to sustain ! 
and to see and hear them at the last day, rising up 
against them and saying : Thou soul-murderer, thou 
knewest that I was ignorant, that I lived in sin, that I 
neglected the worship of God in my household ! 
Hadst thou had proper regard to me, hadst thou 
warned me, I would have been converted and saved ; 
but behold, now I perish, thou unfaithful minister. 
God require my blood at thy hand ! deal with thee as 
unfaithful ! Some even in this life are ready to invoke 
divine vengeance. TTe have read of an instance. It 
was that of a distinguished and rich man, who lived 
according to the desires of his own heart. He became 
sick, and fell into extreme despondency, beholding 
nothing before him but eternal misery. A certain 
minister, being a familiar friend of his, visits him. 
Having arrived, he finds him occupied, and inquires 
if he be engaged in making a disposal of his property? 
whereupon, with an exceedingly distressed, piercing, 
and bitter cry, he burst forth and exclaimed, Tes, I 
am ! and first, I bequeath your soul to the devil, be- 
cause you have not warned me. O fearful legacy ! 



380 



DUTIES OF WATCHMEN OF ZION. 



Although that man had not the soul of the minister at 
his disposal, yet, his expression gives us to understand, 
that he was one of those whose blood would be re- 
quired at his hands, and who would cry out ven- 
geance, vengeance, against him on account of his un- 
faithfulness. 

"Worthy hearers, both consistory, and members in 
particular of the congregation, Behold, here your 
watchman whom you have called, in what manner 
you are to give account. The rules of our Church say : 
u The election shall take place after previous fasting 
and prayer, as in the times of the Apostles." 

Since the office of the ministry is a divine institu- 
tion, it is therefore by- no means to be regarded as a 
human device, merely contrived for the purpose ot 
keeping the public under restraint, as impious atheists 
slanderously say ; nor to be looked upon as superfluous 
and unnecessary, as enthusiastics maintain. No : the 
ascended Son of God has given some as apostles, some 
as prophets, some as evangelists, some as pastors and 
teachers. (Eph. 4 : 12.) The institution of the office 
of the ministry is a display of the Lord's compassion. 
We are by nature blind, perverse, and born in the 
broad way, we wander all as lost sheep, have need of 
instruction and warning, proceeding from the mouth 
of God himself. Should now Jehovah address us with 
his majestic voice from heaven, we would be so over- 
come as to be led to cry out with Israel, Ex. 20 : 19, 
" Let not God speak with us lest we die for " so 
terrible was that sight that Moses himself said, I do 
exceedingly fear and quake." (Heb. 12 : 21.) Should 



DUTIES OF WATCHMEN OF ZION. 



381 



he commission angels, sncli are the glory and lustre 
by which they are characterized, that, like the watch 
men and women, hearing them, we should be afraid 
and become as dead men. What then? The com- 
passionate God adapts himself to our human weakness ; 
sending his Son in the form and essence of a man, that 
the fullness of the Godhead dwelling in him may be 
concealed by that evil, and not overpower us with 
terror. This reason the Lord himself assigns, Deut. 
16 : 17, 18, and when the Lord had ascended to 
heaven, he again proceeded to make known to us his 
will, employing men of like passions with others as 
his mouth, who would not terrify us with their pre- 
sence ; but whose feet are beautiful ; of whom we may 
freely inquire concerning that which we do not under- 
stand, seeking the law at their mouth, being angels, 
messengers of the Lord of hosts, (Mai. 2:2;) and who 
are themselves compassed with infirmity, that they 
may be able to comfort others with the comfort where- 
with they themselves are comforted of God. (2 Cor. 

1 : 4.) It is therefore noted as a special favor, Amos 

2 : 11, I raised up of your sons for prophets, and of 
your young men for Nazarites. O wonderful com- 
passion of God ! adapting himself in the declaration of 
his will to our weakness as men ! 

And since hearers oftentimes lightly and incor- 
rectly pass judgment upon their teachers, I shall show 
how you should conduct yourselves in relation hereto, 
employing for this purpose the words of another.* 

We must distinguish between ministers : As for 



* Mr. Carnpe, 



382 DUTIES OF WATCHMEN OF ZION. 

those who conduct offensively and unworthily ia their 
office, and show themselves enemies of the truth and 
godliness, they are worthy of no honor ; their office 
can not protect them ; it but fixes upon them a more 
indelible stigma. It were to be wished that they 
were dealt with in the severest manner; and though 
this be not done, a true believer can yet not regard 
them otherwise than as slaves of a base self-love, until 
by true conversion they desist from their unedifying 
mode of life. 

As for those who are maiked by external decency 
and propriety, although we can cherish no firm assur- 
ance of their gracious state, we must yet be quiet 
with respect to it. Though a minister were unrege- 
nerated before God, he could notwithstanding by the 
capacity of which he was possessed for presenting di- 
vine truth, so long as his walk was not at variance 
with his words, be a source of edification. The call- 
ing of Judas to the apostleship, as well as the case of 
carnal men in the primitive Church who were endowed 
with miraculous gifts of the Spirit, though Jesus had 
never known them, are impressive instances. 

Those whom we have reason from their fruits to re- 
gard as possessed of grace, must be embraced the more 
earnestly, with due love to their persons and obedience 
to the word, which is in its purity proposed by them. 
To this purpose are the exhortations, 1 Thess. 5 : 12, 
13. Thus far that zealous man. 

Further my friends : " Obey them that have the rule 
over you, and submit yourselves ; for they watch for 
your souls, as those who must give account, that they 



DUTIES OF WATCHMEN OF ZION. 



883 



may do it with joy, and not with grief, for that is un- 
profitable for you." (Heb. 13 : 17.) 

I conclude with the words of Isaiah 3 : 10, 11 : 
" Say ye to the righteous that it shall be well with 
him ; for they shall eat the fruit of their doings. Woe 
unto the wicked ! it shall be ill with him ; for the 
reward of his hands shall be given him." Amen. 



Preached in Bucks County, 
in Pennsylvania. 



\ 



III. 

u 0 Jerusalem, Jerusalem! thou that killest the prophets, and stonest 
them which are sent unto thee, how often would I have gathered thy 
children together, even as a hen gathereth her chickens under her 
wings, and ye would not I" 2>Iatt. 23 : 37, 

" Thex I said I have labored in vain. I have spent 
roy strength for naught and in vain," are words which 
we find Isa. 49 : 4. It is manifest that the Messiah is 
here introduced, complaining that he had labored in 
vain, and spent his strength for naught. By his 
strength we may understand his bodily energies ; 
which we may conceive to have been far more vigor- 
ous in the Lord Jesus than in men ordinarily, from 
his numerous journeys. But we must also understand 
by it the powers of his mind — his capacity and his 
faculty for teaching with so much wisdom, and for 
performing his mighty and wonderful works. With 
this strength the Messiah had labored. (Understand 
the labor of his prophetical office ; his preaching and 
working of miracles, in which he displayed zeal of no 
ordinary kind : Ps. 69 : 10; "The zeal of thine house 
hath eaten me up. 55 ) But all this was in vain, for 
17 



386 Christ's lamentation over Jerusalem. 

naught, to no purpose. (Understand this in relation 
to the majority in comparison >pith the rest — that his 
labors yielded little or no fruit, in comparison with 
what they should have yielded.) It is true there were 
some, with respect to whom he did not labor in vain ; 
but they were few, and thus his labors were for naught 
and in vain, in relation to the greater part in Israel, as 
is said in the following verse ; * " Israel will not suffer 
himself to be gathered." 

Truly, thus it was ; neither his discourses nor mira- 
cles found admittance with the majority of the Jews ; 
the chief priests and scribes remained the hardened, 
bitter enemies of the Lord Jesus : " He came unto his 
own, and his own received him not." (John 1 ; 11.) 

The fulfillment we behold in the words of our text, 
;i O Jerusalem, Jerusalem! thou that killest the pro- 
phets," etc. 

In what precedes, the Lord Jesus denounces upon 
the Pharisees and Scribes eight woes, on account of 
their sins, on account of their hindering the Gospel, 
(verse 13 ;) on account of their covetousness, (verse 14 ;) 
on account of their blind zeal, (verses 15, 16 ;) on ac- 
count of their erroneous teachings, (verses 17-22 ;) on 
account of their display of zeal in regard to the minor 
matters of the law, whilst they neglected its weightier 
duties, (verses 23, 24 ;) on account of their pretense of 
great holiness in partaking of their food, (verses 25, 26 ;) 
on account of their deceiving the people with the mere 
appearance of righteousness, (verses 27, 28 ;) on account 
of their pretended high regard for departed saints, 
whilst they persecuted the living, and were ready to 



* Dutch translation. 



Christ's lamentation over Jerusalem. 887 



stone Christ himself, (verses 29-32.) Hereupon, he 
severely reproves them, and sharply upbraids them in 
the words of our text, " O Jerusalem!" etc, in which 
is contained a lamentation over the obstinacy and un- 
belief of the inhabitants of Jerusalem, and which are 
followed by a prediction of its destruction. 

Words in point in these evil days, in which we may 
pour forth lamentations, nay, lift up our voices in cries 
of distress. 

Oh ! that we mourned over ourselves, and knew at 
least in this our day the things that belong to our 
peace ! 

In the words of the text we find two parts : 

I. An earnest protestation of the Saviours : " O 
Jerusalem, Jerusalem !" etc. 

II. An upbraiding of them for their unwillingness : 
and " Ye would not." 

I. The Saviour's address is directed, as on another 
occasion with tears, (Luke 19,) to the city of Jerusalem 
— the capital of the whole Jewish land, the seat, the 
court of the Jewish state, the city of the great King, 
beautiful for situation; the joy of the whole earth, 
where were the thrones of judgment and the tribes of 
Israel assembled, the holy city and place of worship, 
(Matt. 4 : 5,) the holy temple, the place of God's fire 
and hearth, (Isa. 31 : 9,) the city of God, therefore de- 
nominated Jehovah Shammah, (The Lord is there,) 
that is, the place favored with his special presence. 
By Jerusalem is here, however, to be understood the 
Jewish people, the inhabitants of Jerusalem. The 
repetition of the word Jerusalem is here designed to 



388 Christ's lamektation oyer Jerusalem. 



impart emphasis to the address. This form of speech 
occurs elsewhere in the Scriptures, as Jer. 22: 29, 
" O earth, earth, earth ! hear the word of the Lord f 
Kev. 8 : 13, " Woe, woe, woe !" There it is triple. 
The twofold form is also found, as in Ezek. 21 : 6, 
« Sigh, sigh 1" John 3 : 3, " Verily, verily !" Here 
it is, " Jerusalem, Jerusalem!" This intimates the 
earnestness, zeal, and emotion of the Lord Jesus ; the 
importance of the subject; the awfulness of their un- 
belief ; the certainty of their destruction and desola- 
tion. This Jerusalem is reproved with accompanying 
upbraiding : " Thou that killest the prophets." Pro- 
phets were holy men raised up out of all the tribes 
and families of Israel, endowed with extraordinary 
gifts, and infallibly moved by the Spirit of God to 
teach the people of God ; to foretell future events, and 
confirm their words with a godly life. Such the Lord 
himself had sent to them from time to time. This is 
added in the text : " Which are sent unto thee." Truly 
a great benefit ; for " Where there is no vision the 
people perish." (Prov. 29 : 18.) (But they are false 
prophets who run and yet are not sent. Jer. 23 : 21.) 
But oh! base ingratitude, prophets whom the Lord 
had sent to them, they had killed, stoned ! 

Stoning was one of the modes of capital punishment 
among the Jews. Jerusalem was the ordinary place 
of the killing of the prophets, (Luke 13 : 33 ;) and thus 
by making itself guilty of such tyrannical acts, from 
being the house of God, it had become a den of thieves. 
It is therefore said of its former state, Isa. 1:21, 
" How is the faithful city become an harlot ! it is full 
of judgment : righteousness lodged in it ; but now 



CHRIST'S LAMENTATION OVER JERUSALEM. 389 



murderers,'' and Jer. 2 : 34, "Also in thy skirts is 
found the blood of the souls of the poor innocents ;" 
and Matt. 21 : 35, 36, the chief priests and elders of 
the people are designated as husbandmen, who beat 
some, killed others, and stoned others of the servants 
whom the Lord of the vineyard sent to them, as ap- 
pears verses 23, 25. 

The Lord Jesus further testifies : " How often would 
I have gathered thy children together." Here the 
city is represented as a mother ; and the Jews who 
were of the same religion, and came hither from all 
parts of the land of Canaan, as her 

" Children," Hos. 2 : 1-4, that is, inhabitants. 

These Jesus " would gather," that is, he diligently 
employed all means to convert them — form them into 
a new people, and bless them in his kingdom. "Where- 
by ? By the means of grace which the Lord granted 
them, by teaching and preaching among them, pro- 
claiming the Gospel of the kingdom, (" Repent and 
believe the Gospel,") doing wonders, working mira- 
cles, healing their sick; nay, journeying throughout 
their land and doing good. (Acts 10.) For this pur- 
pose he chose his disciples ; whose business it was to 
gather the Jews, inviting them saying, 66 Come, for all 
things are ready." (Luke 14.) But how ? 

"As a hen gathereth her chickens/ It is known 
that a hen when she sees birds of prey hovering in the 
air, utters a peculiar sound, by which she calls toge- 
ther her young, at the same time elevating her feathers 
and spreading out her wings, thus forming a place of 
refuge for them ; thus wings are also ascribed to God, 
Ps. 17 : 8; 36 : 7; 63 ; 7; Deut. 32 : 1, especially the 



390 Christ's lamentation over Jerusalem. 



Lord Jesus. (Mai. 4 : 2.) Thus in our text the Lord 
Jesus comes under notice as a hen, extending her 
wings to and over her chickens, to allure and gather 
sinners to himself. He is not only a roaring lion, 
roaring over his prey for its preservation, but as a bird 
thus will the Lord of hosts defend Jerusalem. (Isa. 
31 : 4, 5.) Thus God covers the righteous with his 
wings. The Psalmist also on several occasions ascribes 
to God a shadow. What the sun does in relation to 
the inhabitants of the world, warning and defending 
them against wind and cold, all this the shadow of 
God's wings does in relation to sinners who betake 
themselves to them. The wings which are ascribed to 
God in Christ, betoken these two things. 

1. That defense and protection which the sinner 
finds by faith in Christ, and thus with God through 
Christ, against the deserved wrath of God, power of 
temptation, and the attacks of Satan. Hence the Lord 
Jesus is denominated a hiding-place from the wind. 
(Isa. 32 : 2.) This is the benefit which God promises 
to his Church. (Isa. 4 : 5, 6 ; Ps. 91 : 4.) 

2. That refreshment and consolation which the 
godly find with God in Christ, in whom many have 
found a refuge ; as one who flees out of a storm to a 
hiding-place, or who from the burning rays of the sun 
seeks a refreshing shade, or the covert of a great rock, 
and thus revives his drooping spirit. So says the bride, 
Cant. 2:3, "I sat down under his shadow with great 
delight Mai. 4 : 2, " With healing in his wings." 

The great prophet and compassionate high-priest 
Jesus, contemplating their exposure to many seduc- 
tions, and the aim of the hellish bird of prey, has ex- 



Christ's lamentation over Jerusalem. 391 



tensively and frequently called men by the voice of 
the Gospel, to shelter themselves under the wings of 
his grace and gracious protection. During the whole 
time of his public ministry, he stretched out his hands, 
but to a gain-saying people ; to an evil, hardened, un- 
believing generation, as appears from our second 
head : 

II. "And ye would not." The Saviour would say. 
You have made constant opposition to my designs. 
It was the unceasing aim and endeavor of the Phari- 
sees and Scribes, as much as in them lay, to hinder the 
progress of the Gospel. They themselves would not 
enter in, and they would not that Jesus should gather 
their children, but to that moment sought to root out 
the Prince of life in Israel from among his people. 

We are not, however, to apprehend this, as if their 
unwillingness that Jesus should gather their children, 
could render his whole work of no effect. By no 
means : for many were gathered, whom Jesus had in 
view, and others who were restrained for a while by 
malicious opposers, were afterwards brought in through 
the ministry of the Apostles; at least ,; as many as 
were ordained to eternal life." (Acts 13 : 48.) 

The advocates of free will wrest this text to establish 
thei>* erroneous tenet, as if man had power to comply 
with the divine call if he would. 2s o : this place 
speaks of the divine call, by which Christ is offered 
for justification. That men who are not elected resist 
it we admit ; for the carnal mind is enmity against 
God. The natural man hates the Father and the Son, 
( John 15 : 21,) and hates all true holiness. It is true 



392 ohkist's lamentation ovek Jerusalem. 

tliat viewed in their natural helplessness, they also can 
not come, (John 6 : 44 ;) but it is also true that they 
slight the outward means. This they do willingly, 
and with an evil disposition not to permit themselves 
to be gathered. It is their pleasure, their delight, so 
to do. Therefore the Lord Jesus reproves and re- 

)roaches the Jews, saying, "And ye would not." We 
jan not hence, however, infer free will, and the power 
and faculty in the natural man to believe without su- 
pernatural grace and effectual calling, as do Pelagians, 
Arminians, and all devotees of free will, as if it were 
legitimate reasoning to say, They can of themselves 
not will; consequently they can also of themselves, 
will to come and believe. But the inference does not 
follow, for the sinful not will-ing we have natural 
power in ourselves ; but for a holy and right will-ing 
we stand in need of supernatural grace, which we have 
not of ourselves. Christ does not say that the Phari- 
sees and Scribes, and inhabitants of Jerusalem could 
believe and turn ; but upbraids them with this, that 
u they would not and this was an aggravation of 
their disobedience, as displaying their determination, 
obstinacy, willfullness, in not coming to him. They 
would not even calmly consider his person, his works 
and doctrines ; but with bitter and settled prejudice, 
persisted in their opposition to him, and willfully hard- 
ened themselves. Nay, so abandonedly wicked were 
they, that they could not endure that any of their 
children were gathered by him. It did not then pro- 
ceed from ignorance, but from unwillingness. Of this 
the Lord Jesus also reproachfully reminded them : 

Ye will not come to me that ye might have life." 



Christ's lamentation over Jerusalem. 



This was proposed to them under the similitude of 
those invited to the marriage, who would not come. 
(Matt. 22 : 3 ; Luke 19 : 22.) 

This now was suited to the purpose of the compas- 
sionate Saviour, which was not only to censure the 
Scribes, but sharply to upbraid and threaten them ; 
for their wickedness towards him beyond measure 
aggravated their guilt and hastened their destruction : 
il O Jerusalem, J erusalem ! thou wouldst not ! Behold, 
your house is left unto you desolate." (Terse 38.) 

The words of the text, my hearers, be it remem- 
bered, proceeded out of the mouth of him who was the 
best of preachers. They are full of power, earnestness, 
compassion, and emotion. So much so, that I have been 
unable to make them the subject of my study without 
emotion. Give them for a moment I pray you your 
particular attention. When the merciful J esus says, 
O Jerusalem, J erusalem ! it is as if with weeping and 
with earnest voice, he had burst forth in the following 
strain : 

" That Chorazin and Bethsaida have not improved 
my mighty works, for their repentance I must remind 
them of, by denouncing upon them a woe ; that the 
exalted Capernaum has not turned at my word, shall 
thrust it down to hell, (Matt. 11 : 20, 24,) and aggra- 
vate its condemnation beyond that of Sodom ; that 
my Nazareth, where I have lived and been brought 
up, so lightly esteems my prophets, I can readily for- 
get, (Luke 4 : 23, 24 ;) that the inhabitants of Gergesa 
preferred their swine to myself, gives me but little 
concern, (Matt. 8 : 34 ;) but that thou, Jerusalem, Jeru- 
salem ! the scene of my wonders, whom I have made 



894 Christ's lamentation over jeruselem. 

great among the nations, and princes among the 
provinces, (Lam. 1:1,) and exalted above all and 
chosen thee as my habitation and dwelling-place, (Ps. 
32 : 13, 14,) my vineyard, planted upon a very fruit- 
ful hill, to which I have done all that could be clone 
to it, (Isa. 5 : 1-4 ;) that thou Jerusalem, thou Zion, 
so maliciously rejectest my grace, that breaks my 
heart, that causes me to sigh ; that I neither can nor 
will so lightly forget ; my grace is far too precious ; 1 
have too clearly revealed myself to thee to be thus 
rejected by thee, and that thou, O Jerusalem ! shouldest 
so hastily rush to destruction 1 Were it the sin of an 
Amorite, a Canaanite, or J ebusite, I would bear with 
it four hundred years ; were it that of the first world, 
I would grant them an hundred and twenty years for 
repentance ; were it a Sodom or Gomorrah, Aclmah 
or Zebvim, I would spare it for ten righteous, (Gen. 
18 : 32 ; Deut. 29 : 32 ;) but now, that it is thou, Je- 
rusalem, who shall present an excuse for thee, O Jeru- 
salem ! or who shall have compassion upon thee ? 
Thou hast forsaken me, (Jer. 15 : 5, 6 ;) and what oc- 
casion ? Didst thou but know how evil and bitter a 
thing it is that thou hast forsaken me ! (Jer. 2 : 19.) 
Didst thou but know the things that belong to thy 
peace, but now they are hid from thine eyes ! Thou 
wilt not come to me that thou mightest have life ! and 
though year after year I have stretched out my hands 
to thee, and would gather thee as a hen does her 
chickens under her wings ; and though I have sent to 
thee my servants the prophets, rising up early, (Jer. 
7 : 13 ; 25 : 4,) who have invited thee in my name, 
thou v^t wouldst not !" 



Christ's lamentation over Jerusalem. 395 



Hearers, ye must be strangers in our America u 
Jerusalem not to perceive how applicable are these 
words to ourselves and our consistory. Raritan, Eari- 
tan ! how often would I have gathered thee, but thou 
wouldst not ! It is true, God has not sent to us 
prophets, in a strict sense of that term, whose work it 
is to foretell future events : these were peculiar to the 
old dispensation, and the beginning of the new. He 
has, notwithstanding, given us pastors and teachers — 
ministers of the New Testament, who are also prophets. 
It is also true, that they are not here at the present 
time, stoned or killed ; but how many are there who 
resist them, and thus kill them, as far as in them lies. 
Had those opposers been possessed of the power, who 
knows if they would not have killed us \ How many 
evil and rude persons are there, who in every way 
molest faithful ministers, so that they are compelled 
to perform their work amid sighs and groans. How 
many the disobedient, who remain ignorant and un- 
converted, of whom we must say, I have labored in 
vain \ To how many must we say, How often would 
the Lord have gathered you by his word and servants, 
14 but ye would not. ?? The Church swarms with such 
evil ones — those who will not. Thousands are to be 
found throughout Christendom ; and thus, also, the 
greater part among ourselves, are those to whom the 
holy Jesus would be compelled, as to the Jews, to 
say : " Ye would not come to me." 

I shall here make manifest two things : 
1. That the Lord Jesus has long sought to gather 
you, as a hen does her chickens. 



396 Christ's lamentation oyer Jerusalem, 

2. That all who have remained unconverted thus 
far, "would not." 

As long as you have had, read, and heard the word 
of God, as long as you have enjoyed the preached 
word, the Lord has been engaged in gathering you. 
How often have you heard the divine sighs : " Oh ! 
that they were wise, that they understood this, that 
they considered their latter end !" (Deut. 32 : 29 ;) 
" Oh ! that my people had hearkened unto me !" (Ps. 
81 : 14;) "Oh! that thou hadst hearkened unto my 
commandments!" (Isa. 48 : 18;) "Oh! that thou 
hadst known, even thou, at least in this thy day, the 
things which belong unto thy peace !" (Luke 19 : 42.) 

How often have the invitations of the Gospel been 
uttered in your hearing. Truly these are intended for 
all, without exception, who live within its sound : 
"Look unto me and be ye saved, all ye ends of the 
earth." (Isa. 45 : 22.) " Let him that is athirst come, 
and whosoever will let him take the water of life 
freely." (Eev. 22 : 17.) " I counsel thee to buy of 
me gold tried in the fire, that thou mayest be rich." 
(Eev. 3 : 18.) How long has the Lord Jesus warned^ 
and invited you by his servants who have been sent 
to you, coming, now piping, and now mourning ! 
How often has the Lord Jesus, with weeping eyes, 
iks suffused with tears, mourned over you, as 
^er J erusalem ! 

ly, we must regard the Lord Jesus as lament- 
his servants do so in his name, and pour 
3xpressions of grief, for it is in his name 
me, his own word which they utter — the 



Christ's lamentation oyer Jerusalem. 397 



same as was uttered by him : "He that hearetli you 
heareth me." (Matt. 10.) They are ambassadors 
for Christ, and pray as if God besought by them. 
(2 Cor. 5.) How appropriate, then, the words of the 
text, " How oft would I have gathered you!'' but 
alas ! that we have reason to say to you, " and ye 
would not!" 
This is true, 

Of you wicked, who are persisting in your sins ; 
Of the unconverted, who live without true holi- 
ness ; 

Of those who have not fled for refuge to Jesus ; 

Of those who are still strangers to Christ, having 
never seen him ; 

Of those who have never been convinced of their 
need of Jesus, in order to salvation ; 

Of those who have not realized the preciousness of 
Jesus ; 

Of those who have, as yet, never engaged in cove- 
nant transactions with the Lord Jesus. 

How many years have you been invited and called ? 
but, pray, tell me what has prevented you from heed- 
ing the divine call ? Is it not your own unwilling- 
ness, or do you imagine the divine decree to be the 
occasion of it ? [Heedless men accuse God of injust- 
ice, as if he were the cause of their unregeneracy and 
destruction.] But the decree of God neither compels 
nor prevents you : that is not the rule of your doing 
and leaving, but his revealed will. You have not re- 
mained unbelieving and unconverted because you 
imagined that God prevented you, but because you 
felt no desire. 



898 Christ's lamentation over Jerusalem. 



Or will you ascribe it to tliis : that God has never 
wrought the will in you — that he has never drawn 
you ? That were again to cast the blame upon God ; 
for tell me, I pray you, was the Lord under obligation 
to perform those acts towards you ? Have you ever, 
with real earnestness, besought him to drsCw you ? 

Or, when you would come, have men prevented 
you? But if any have endeavored to prevent you, 
others have urged you to flee destruction, and have 
gone before you not only with their word but also 
with their example. 

Or, will you cast the blame upon your inability? 
Thus do the carnally secure, employing their inability 
as an excuse for their sinful security. But do you not 
know that the fault is your own ? Inability excuses 
you not ; for, have you done all that you should ? I 
have done, you say, my utmost. But then, would 
you make use of means : you would not neglect at- 
tendance at church, catechisings, or other public re- 
ligious exercises ; you could search the word of God, 
be more engaged in prayer, and prostrate yourself 
before the Lord Jesus. 

Have you ever felt that you remained unconverted 
because you could not ? Oh ! no : your difficulty has 
not been a can not, but a will not. Seek as many 
evasions, cover yourselves w r ith as many fig-leaves as 
you may, I must say, with the Lord Jesus, " Ye would 
not !" He has given you his w r ord and servants, 
means and time for repentance, and sometimes also, 
the Spirit for conviction, and now and then stirs up to 
exercise your conscience; but you resist the Spirit, 
and thus the obstacle is in your will : " Ye will not 



CHRISES LAMENTATION OVER JERUSALEM. B99 



come to Christ !" Wouldst thou know the reason of 
thine unwillingness i It is, 

1- Because thou dost not sufficiently see the neces- 
sity of corning to the Lord Jesus : your estrangement 
and lost state does not weigh heavily upon your heart. 

2. Because you can not properly come to Jesus, 
except you deny yourself, forsake all your vain pleas- 
ures, honor and esteem. You have, with the young 
man in the gospels, too much worldly good. You 
are still too much attached to the world and your sins. 
You imagine that you can effect it yourself, by 
means of attendance at church, and going to the 
Lord's table ; by the repetition of some forms of 
prayer, some moral deeds and good works, and similar 
self-righteous performances. 

You imagine that you can come when you will. 
There is in your estimation always time enough for 
repentance, and therefore you constantly procrasti- 
nate. To-morrow, Then, and Then, are your words. 

You say you will come to Christ, you would go to 
heaven : but who would not fain go to heaven ? Who 
would not gladly be saved ? But you take no pleas- 
ure in the method, in the way of salvation. The way 
is too narrow for you : the holiness of it is not con- 
genial to your feelings. "Were the way to Jesus and 
heaven a broad and sinful way, oh ! how many would 
then come ! You would serve God and mammon ; 
you would fain retain your sins. 

You take no pleasure in the consequences of that 
way — the cross, reproach, derision, persecution. (Acts 
li : 22.) Through much tribulation we must enter 
into the kingdom of God. 



400 Christ's lamentation over Jerusalem, 



You imagine that you are already believers and re- 
generated persons, because born of Christian parents; 
supposing that you can not fall short of heaven. 
False ground's soul-destroying imagination, by which 
thousands deceive themselves under the Gospel ! a 
way which seemeth right to a man, by which Satan 
keeps back millions from God. See, thus is it with 
natural men. These are the reasons of your unwill- 
ingness ! Oh ! how unhappy and miserable is your 
state ! for, 

1. You are still estranged from the Lord Jesus, who 
will gather his people as a hen does her chickens ; 

2. It is a fearful rejection of the revealed way of 
salvation ; 

3. It is an awful insult to the Father ; 

4. It is a contempt of the Son of God — that fountain 
and rock of salvation ; 

5. It is a reckless disregard of the day of grace. 
How does this heighten your criminality ; how will 

it aggravate your condemnation, that the Lord would 
gather you, that he long bore with you, so often would 
have taken you under his wings, but " ye would 
not !" — that he invited and you refused, stretched out 
his hands, but you opposed; rejecting his counsel, 
not willing that he should be King over you. (Prov. 
1.) Oh ! if there is aught that will render the worm 
of conscience exquisitely tormenting and intolerable, 
it is above all, that the dear Saviour would have 
gathered you, " and ye would not !" O miserable 
sinners ! would that ye were wise and willing. How 
long shall the Lord suffer you, 0 unbelieving and 
perverse generation ! How long will ye refuse? 



christs lamentation over Jerusalem. 401 



I pray you suffer yourselves to be gathered. There 
is still time for repentance. The Lord Jesus still 
stands with extended arms to gather you. He still 
waits upon you. 

>7owhere else can you find defense and protection. 
It is absolutely necessary that you should put your 
trust under the shadow of his wings, for otherwise 
" You shall not see life, but the wrath of God abideth 
on you/' (John 3 : 36.) 

All that is in Jesus, and is to be enjoyed under his 
wings, is so inviting — it is so refreshing. Oh ! that 
you had experience of it ! " I sat down under his 
shadow," says the bride, i; with great delight, and his 
fruit was sweet to my taste/' (Song of Sol. 2 : 3.) 
0 sinner ! how canst thou longer refuse ? If you come 
to him you shall not be cast out. 

Yet once consider. Can the kindness and love of 
the great God and good Saviour not move you ? How 
would he gather you in order to defend you against 
that wrath which you have deserved ? Will he him- 
self be your rock and refreshment ? and will you not 
come ? Have you no pleasure in it ? How can you 
find it in your heart to do thus ? Is not the kind- 
ness of God of so much weight with vou, when vet 
it is so great that David exclaims, "How excellent is 
thy loving-kindness ! therefore the children of men 
put their trust under the shadow of thy wings ; ?? and 
should not you, then, forsake the pleasures of sin and 
the joys of this world? Do you not violence to your 
own soul ? 

Do you not go contrary to your own judgment 



402 Christ's lamentation over Jerusalem. 



when you despise Jesus, and sin against him ? (Pro v. 
8 : 36.) 

And whither shalt thou betake thyself at that day 
when heaven and earth shall be in flames ? What 
wings shall then be able to cover thee from the face 
of God and the wrath of the Lamb ? Oh ! there shall 
be no place of refuge, but a fearful looking for of 
judgment and fiery indignation, which shall devour 
the adversaries. (Heb. 10.) 

Resolve, I pray you, to be willing, and to arise and 
come to Jesus. 

Behold the danger which presses upon and threatens 
you. 

Acknowledge in a lively manner the necessity of 
coming to Jesus : So shalt thou have life ; for, saith 
He, "He that findeth me findeth life." (Prov. 8.) 

Oh ! that you had a lively impression of your in- 
ability and unwillingness, that in holy dismay you 
might look for the drawing which the Lord Jesus 
promised when he said, " I, if I be lifted up from the 
earth, will draw all men unto me," (John 12 ;) and 
therefore pray with the Spouse, (Song Sol. 1 : 4,) 
" Draw me, we will run after thee." 

We conclude with Heb. 12 : 5 : " See that ye refuse 
not him that speaketh." 

Preached at Keiv-Brunsiuick, ) 
Anno 1745, i 



IV. 

Ik Christian's (Encffttragement in tire Sjuritol 
Conflict. 

"And the Lord said, Simon, Simon, behold, Satan hath desired to have 
you, that he may sift you as wheat : 

"But I have prayed for thee, that thy faith fail not ; and when thou art 
converted, strengthen thy brethren.'' Luke 22 : 31, 32. 

Kemakkable and fall of consolation for the children 
of God are the words of David : " Though the righteous 
fall he shall not be utterly cast down, for the Lord up- 
holdeth him with his hand/' (Ps. 37 : 24.) A right- 
eous or just person is not one who is perfect, for such 
an one is not to be found among the children of Adam, 
and perfection is the prerogative of the second Adam 
alone ; but he is one who has fled for refuge to the 
grace of God, and is justified by the faith of Christ. 
All men still sin, even the righteous ; " We all offend 
in many things,' 5 is the inspired observation of James ; 
"A just man falleth seven times," that is, frequently, 
is that of Solomon, Prov. 21 : 16 ; falleth into miseries 
and difficulties, or (as the pious also do) into sins and 
imperfections, 1 Cor. 10:11, 12: "Let him that 



404 , ENCOURAGEMENT IN SPIRITUAL CONFLICT. 

thinketh he standeth take heed lest he fall." When 
the righteous falls either into misery or sin, he is not 
utterly cast down : " He riseth up again," said Solo- 
mon ; by a new repentance he is raised up and helped 
out of his situation, " for the Lord upholdeth his hand ;" 
he raises him up, and strengthens him after the inward 
man ; so that he falls indeed, but does not fall away. 
Of this we have many instances, as that of David ; he 
fell and was not cast away, but arose again, Ps. 51, 
and of Peter, who fell grievously, but was not cast 
away ; for the Lord upheld him, or which is the same, 
prayed for him, as is taught in the words of our text. 

In the preceding the ambition of the disciples is re- 
proved, though in connection with an illustrious pro- 
mise from verses 24-30, upon which follows the pre- 
diction of the fall of Peter in the words of our text, in 
which three points are to be noticed : 

I. A prediction of the fall of Peter, verse 31 : "And 
the Lord said, Simon, Simon, behold, Satan," etc. 

II. A promise of his perseverance in the faith : " I 
have prayed for thee, that thy faith fail not." 

III. The duty to which the Saviour exhorts him : 
" When thou art converted, strengthen thy brethren." 

As to the first there comes under review the person 
who speaks, and the person who is spoken to. The 
person who speaks is the Son of God, and the Lord 
Jesus, both Lord as God, and Lord as mediator ; the 
Lord and proprietor of his people. This is shown more 
at length in the Catechetical exercise, Lord's Day 13, 
Question 34. The person who is spoken to is Peter, 
" Simon, Simon." Christ speaks to all of his disciples 



ENCOUBAGEHENT IN SPIRITUAL CONFLICT. 405 

in the name of Peter, as Peter was wont to speak to 
Christ in the name of the other apostles. (Matt. 16.) 

The name of Simon is frequently found in Scripture, 
as Simon the leper, the Pharisee, Simon of Cyrene, 
etc. The origin of it we find Gen. 29 : 33, where we 
are informed that Leah, having brought forth the 
second time, said, " Because the Lord hath heard that 
I was hated, and she called his name Simon so that 
Simon is equivalent in meaning to a hearer ; which is 
also applicable to Peter, who when called of Christ, 
immediately heard and followed him. (Matt. 4 : 18, 
20.) His surname is Peter, which signifies a rock. 
This additional name Christ had promised to bestow 
upon him when he was called to the Apostleship, at 
which time he also received it ; and it was confirmed 
to him, when he made his illustrious confession of 
Christ, Matt, 16 : 18, "Thou art Peter," etc. He was 
otherwise called Cephas, this being a Hebrew name, 
signifying the same as Peter. (John 1 : 42.) The 
father of Simon Peter, was one Jonas ; on which ac-' 
count he is called Simon Barjonas, that is, the son of 
Jonas. (Matt. 16 : 17; John 21 : 15.) 

Although this apostle was in an exceedingly humble 
condition before his call, being a fisherman by occu- 
pation, (Matt. 4,) and afterwards displayed numerous 
and even great imperfections, so that through ignor- 
ance and misguided compassion, he sought to dissuade 
Christ from his sufferings, who therefore said to him, 
" Get thee behind me, Satan as he also made himself 
chargeable with dissimulation, Gal. 2 : 12-14, he was 
yet honored with the privilege of being an eye-witness 
of the great glory of Christ upon earth . (Matt 26.) 



ENCOURAGEMENT IN SPIPITUAL CONFLICT'. 406 

Emphatic is the address of Christ, in the form of a 
repetition : "Simon, Simon." The prophets and apos- 
tles have frequently indulged in similar repetitions ; as 
we recently heard from Ezek. 23 : 6, " Sigh, sigh," 
and Jer. 22 : 29, " O earth, earth, earth ! hear the word 
of the Lord !" as also Rev. 8:13, " Woe, woe, woe, 
to the inhabiters of the earth." Christ also on other 
occasions reduplicated his words ; as " Yerily, verily," 
John 3 : " Jerusalem, Jerusalem !" Matt. 23 : 27, and 
here, Simon, Simon. Hereby Christ expresses his 
love, and especially his compassion for his disciples ; 
as if he had said, Simon, thou art not aware in w^hat 
danger thou art; thou wouldst otherwise not be so 
cheerful, thou wouldst not depend uj3on thine own 
strength ; therefore carefully observe, take particular 
notice. But what did this warning forbode ? A sad, 
though altogether unknown event to Peter ! " Satan 
hath desired to have thee," etc. That many angels 
have fallen and become devils, is known, and on other 
occasions shown. They bear a variety of names, and 
among them that of Satan, in signification the same 
as an adversary, antagonist, hater, (Ps. 8,) enemy, re- 
vengeful one, (1 Pet. 5:8;) for he opposes God and his 
glory ; the salvation of men, their faith, holy exercises, 
obedience, their prayers, righteousness, and outward 
weal ; as also their eternal salvation. (Mai. 3:13; 
Gen. 3 ; Job. 1:2; Matt. 4 ; John 8 : 44.) Paul de- 
nominates him Belial. He is also denominated the 
enemy, the tempter, as well of Christ as of believers, 
(1 Cor. 7 ;) Beelzebub the god of filth, or of flies : so 
contemptible, impure, and abominable is he in the 
estimation of God and all his saints. He is further 



ENCOURAGEMENT IN SPIRITUAL CONFLICT. 407 



called the strong man armed, rulers of this world, (2 
Cor. 4 : 4,) ruling with God's permission in the children 
of disobedience ; being employed by God as an execu- 
tioner of his vengeance in the air, and upon the world 
of the disobedient ; occasioning many commotions 
and perturbations, and events strange and to us incom- 
prehensible. (Job 1:2; Eev. 9 : 12 ; 3 : 6.) 

Satan's operations are various, as having reference, 

1. To God, whose enemy he is, whom he belies and 
slanders, (Gen. 3,) whose word he perverts, (Matt. 4 :) 
hinders the proclamation of, and opposes it. (1 Cor. 
16 : 9.) 

2. To Christ, whom he resists in his work of saving 
men ; as we perceive in the vision of Joshua the high- 
priest, (Zech. 3:1; Jude 9 ; Eev. 12,) whom he tempt- 
ed, (Matt. 4,) and betrayed through Judas, (John 13:2;) 
to whom he opposes all his might and violence, (John 
14 : 30 ; Luke 22 : 53 ;) whose heel he bruised, (Gen. 3,) 
and whose kingdom he seeks to destroy. (Eev. 12 ; 
Matt. 12.) 

3. To man in the world, to whose detriment he em- 
ploys the creatures, leading him astray, and, as far as 
he can, retaining him under his control ; terrifying, 
threatening, accusing, and seeking to injure, to destroy, 
and, by his machinations, lies, and excuses, to draw 
him from the right ways of the Lord, taking also from 
him that which is good, (Matt. 13 : 12 ;) in a word, he 
works powerfully in the children of disobedience, as 
holy Scripture everywhere testifies. 

4. To the pious and believing ; for the good are not 
free from his temptations, and therefore Christ, teaches 
his disciples to pray : " Lead us not into temptation," 



408 ENCOURAGEMENT IN SPIRITUAL CONFLICT. 



(Matt. 6.) Satan tempts to evil, or instigates to sin ; 
thus lie did to king David. He opposes or pollutes 
that which is good in believers ; the Spirit of God de- 
nominates this bufferings : thus we hear Paul complain 
that, " There was given him a messenger from Satan a 
thorn in the flesh to buffet him," (2 Cor. 12 : 17 ;) fiery 
darts of the adversary, (Eph. 6:16;) these are the evil 
thoughts which he continually injects into true be- 
lievers, by which they are brought into great dismay 
and distress. This he does in an exceedingly wily 
manner, concealing his agency ; and they are therefore 
also called wiles of the devil. His modes of operation 
herein are so diversified that it is impossible to enu- 
merate them. The word of God therefore speaks of 
the depths of Satan ; he lies as it were in ambush 
against them, he persecutes, terrifies, and injures them 
as to soul and body, as we see in the case of Job. 
How much was that righteous man called to suffer 
from him ; he was plagued by him with terrors ; all 
that he had was in his hand, his life excepted ; he ex- 
cited with God's permission a tempest, by which he 
was deprived of all his children ; he was also through 
his malice robbed of all his possessions, and in addition 
still affected with sore boils upon his body ; in a word, 
Satan regards with deadly enmity the children of Gocl, 
their knowledge, illumination, faith, hope, love, pray- 
ers, good conscience, patience, steadfastness in holiness, 
and works of righteousness. 

This sifting is by some divided into that which is 
external, with perplexity, vexation, and assaults of the 
adversary, and that which is internal, with an inclina- 



ENCOURAGEMENT IN SPIRIT CAL CONFLICT. 409 

tion to unbelief, desperation, absolute despair, and self- 
destruction. 

This the Saviour here foretells Peter and the other 
apostles : " Satan hath desired to have you, (all my 
apostles,) that he may sift you as wheat." 

What wheat is, is known — the best grain which grew 
in Canaan, spoken of in the sacred Scripture as the 
best kind of food. "The fatness* of wheat" is hence 
extolled. (Ps. 81 : 17.) Christ on various occasions 
borrowed similitudes from wheat, as Matt. 13 : 24; as 
Paul has also done, 1 Cor. 15 : 37. How wheat is 
treated is known to yourselves better than I can de- 
scribe. It is sowed, and, when ripe, cut arid gathered 
into the barn, (Matt. 3 : 12 ;) then threshed, and when- 
threshed, fanned and sifted; whence is drawn the 
figure the Saviour here employs : to sift as wheat. 

1. When wheat is sifted, it is tossed hither and 
thither, and kept in constant motion. Thus it is with 
the believer when sifted by Satan, and tossed to and 
fro by surrounding difficulties, that he may if possible 
seduce him from the faith ; he gives him no rest, but 
assaults him with temptation upon temptation. 

2. Wheat is sifted that it may be purified from its 
chaff and impurities, and separated from all spurious 
grain ; thus temptation in the end serves to promote 
the welfare of believers; for although through the 
force of temptation they fall, they yet rise again, and 
become more humble and cautious; for all things must 
work together for good to them. (Kom. 8 : 28.) But 
God's children are kept by his power through faith 



* Dutch, translation, 

18 



410 ENCOURAGEMENT IN SPIRITUAL CONFLICT. 

unto salvation; [hereto pertains also among others the 
example of Christ ;] for not one of the believing people 
of Christ can perish : hence said the Redeemer in the 
second part of our text, 

" But I have prayed for thee, that thy faith fail not," 
for thee, Peter, especially for thee ; knowing that the 
temptation will be directed with the greatest force 
against thee ; and that thou shalt be in great danger 
of being overcome, and therefore, " I have prayed for 
thee, that thy faith fail not." 

Christ prayed for his people while still upon earth, 
(John 17 : 19, 20,) for he presented himself to his 
Father as their surety, who would satisfy for all their 
sins, and reveal to them his will; and desired that 
they might experience the power and fruit of his 
sacrifice. 

He still prays for them in heaven. (Rom. 8.) 
Wherein this consists, we showed when we preached 
upon the priestly office of Christ from the Catechism, 
But to what end was this prayer of Christ ? 

" That thy faith fail not." Faith can not entirely 
perish, so far as the principle and habit are concerned ; 
but it can become exceedingly weakened, and be im- 
paired in its acts and exercises. Now when Christ 
said, "I have prayed for thee, that thy faith fail not," 
he intended that he prayed that his faith should not 
be entirely extinguished by the temptation of Satan ? 
with which he would be visited. Truly, this was a 
display of great love to Peter, which it became him to 
answer by love in return. This the Saviour requires 
in our third division : 



ENCOURAGEMENT IN SPIRITUAL CONFLICT. 411 

"And when thou art converted, strengthen thy 
brethren." 

Peter had experienced the first conversion, for when 
called he followed Christ, forsaking all ; but here is 
understood by reformed divines the second conversion, 
consisting herein that a believer arises after a grievous 
fall, and by repentance returns to the Lord. When 
then he should be converted from this particular sin 
— have recovered from this fall and temptation, what 
were then his duty ? " Strengthen thy brethren." 

Brethren, in the sense of Scripture, are various; 
those who are literally such — born of the same parents ; 
those who are nearly related to each other, denomi- 
nated by the Hebrews cousins ; brethren by profession ; 
members of one and the same church are denominated 
brethren, though unconverted. (1 Cor. 5 : 11.) But 
especially are true believers denominated brethren ; 
because they have one God for their Father, one Jesus 
for their Saviour, one Church for their mother ; thus 
the Lord said, I ascend to my Father and your Father. 
(John 20 : 17.) Hence arose the practice among the 
primitive Christians, of addressing one another as 
brethren. (James 1 : 2.) These are here to be under- 
stood ; these he was required to strengthen, confirm, 
and comfort ; the Lord would say : "When thou shalt 
have recovered thyself, do thy utmost to strengthen thy 
brethren ; pray for them as I have prayed for thee, and 
encourage them that they may not fail as thou hast ; 
in a word, seek to influence them by thy own example. 
For this he would then be better qualified ; for he who 
has himself been in danger and temptation, can the 
better caution others against it ; he who has been deli- 



4:12 ENCOURAGEMENT IN SPIRITUAL CONFLICT. 

vered from it can better comfort others with that com- 
fort or confirmation, with which he himself has been 
comforted. 

All this also Peter did after his repentance, for he 
was then exceedingly bold and zealous, and not only 
converted many thousands, (Acts 2 : 4,) but also 
strengthened his brethren, as appears from his two 
epistles which he addressed to the converted Jews. 
Eead them, and you will perceive that he faithfully 
discharged his duty. See among other passages 1 Pet. 
5 : 10. At last he died as a martyr. (John 21 : 18, 
19.) To this he alludes 2 Pet, 1 : iL 

The Book of Martyrs (which is in the hands of some 
of you) informs us that he died the death by cruci- 
fixion, and requested that his head might be suspended 
downward ; not regarding himself worthy to resemble 
his Lord and Master in the manner of his death. O 
wondrous Peter! What wondrous ways did the 
Lord Jesus pursue with you ! "What hast thou had to 
declare to thy Lord, when thou earnest to him in 
heaven ! as the aged and pious Brakel said with his 
dying lips, upon his dying bed : " Oh ! how much shall 
I have to tell my Lord, when I arrive at my home 
above!" How much canst thou narrate to him re- 
specting thy temptations ! how much respecting thy 
deliverances ! How glad wast thou when delivered 
out of the sieve of Satan ! 

O poor Peter ! when thou wast tossed to and fro in 
the sieve of Satan, so that thou deniedst thy Lord and 
Master, which caused thee such bitter mourning, oh ! 
how many a tear hadst thou to shed ! but oh ! how 
happy now that thou hast overcome ! Now art thou 



ENCOURAGEMENT IN SPIRITUAL CONFLICT. 413 

free from his temptations and persecutions. Oh ! how 
great was thy joy when thou arrivedst at the presence 
of *thy Lord, who has wiped thy tears from thy eyes ! 
Who would not be glad, might he, with thee, through 
the power of God and the prayers of Christ, also over- 
come ; so that he could say, " I have fought the good 
fight !" 

O favored Peter ! in that thou couldst glorify thy 
Lord by thy death, so precious in the eyes of the 
Lord! ' 

From this explanation of the words of the text, 
which we trust we have not only briefly but also dis- 
tinctly proposed to your attention, we can learn, 
that there in reality are temptations and assaults of 
Satan, and that he not only works in the children of 
disobedience, but that even the pious must suffer 
greatly from him. 

He sets himself in direct opposition to the word of 
God, who applies what is said of Satan and evil 
angels, either to evil men or sinful emotions, or dis- 
ordered frames, a perverted imagination, disease, 
frensy, and the like. In no way can we do Satan a 
more agreeable service than by denying his agency, 
and seeking to expel the fear of it from the minds of 
men. That the Eeformed Church teaches that there 
are assaults and temptation of Satan, appears from 
the Sixth Petition, Lord's Day 52. The truth of this 
is confirmed by examples of the saints of the Old 
Testament, as Job and David, and also of the New, 
not only Peter but also Paul, (2 Cor. 12,) and others 
in later times. 

All who have left behind them an account of their 
18* 



414 ENCOURAGEMENT IN SPIRITUAL CONFLICT. 

experience which has been given to the world, make 
mention not only of convictions, comforts, and sweet 
manifestations, but also of their struggles, conflicts, 
onsets of Satan, and deliverances. Of that great Re- 
former, Martin Luther, it is told, that he, on one occa- 
sion, experienced such sittings of Satan that he betook 
himself to his bed ; and being so affected in body as 
to despair of his life, he made his will, which read as 
follows: "Lord God, I thank thee, that it has been 
thy will that I should be poor in this world. I have 
no landed estate nor money to leave behind me. 
Thou hast given me wife and children, whom I return 
to thee. Feed them, teach them, and keep them, as 
thou hast done me hitherto, O Father of the father- 
less, and Judge of the widow !" On the day follow- 
ing he said to Justas Jonas : " Yesterday I shall never 
forget. I was under the schoolmaster, and suffered 
what it is not easy to express.' 3 These temptations he 
afterwards frequently mentioned to his friends, and 
was wont to call them, with Paul, (2 Cor. 12 : 7,) 
" buffetings of Satan." He said, that three things 
were necessary to constitute a divine : meditation, 
prayer, and temptation. 

My hearers, is it a truth, that all the pious are more 
or less subject to temptation in this vale of tears and 
place of conflict ? How is it, then, with you, who 
are aware of no dangers, have experienced no sittings, 
are acquainted with no temptations, and as the people 
of Lais, are quiet and secure in yourselves, in the 
midst of sinful enticements ? Have you no fear ? 
But you imagine you can protect and preserve your- 



ENCOURAGEMENT IN SPIRITUAL CONFLICT. 415 

selves. Should one say to you, Into this or that sin 
you may yet fall, you would take it exceedingly ill, 
and say that you would not fail to take* care of that. 
But no clearer proof could there be, that you are still 
in the state of nature, and thus under the dominion 
of the devil, and in the snares of sin ; for those whom 
he still has in his power he seeks but to keep quiet 
and at ease in the sleep of security, as Christ shows, 
Luke 2 : 22. 

When, after your manner, you pray, or repeat the 
sixth petition of the Lord's Prayer, are you sincere, 
whilst you willfully rush into temptation, and desire 
to be delivered neither from temptation nor evil, but, 
on the contrary, eagerly pursue vanities ? for is there 
a horse-race here or there, or a meeting for vain 
amusement, which are you to be kept back from, 
whatever arguments may be presented to you? "Will 
you not, at all hazards, be there ? and do you not, 
therefore, bring yourself into temptation, like Dinah, 
who went out to see the daughters of the land, and 
experienced a fall? And when you so pursue the 
riches of the world, you certainly fall into many 
temptations : that Paul plainly teaches you, 1 Tim. 
6 : 19. How frequently do you place yourself in the 
sieve of Satan by entertaining the lusts of the flesh, 
and indulging in sinful meditations ! and still more 
by leading others into temptation! Thus do the 
licentious, who tempt others to licentiousness. Thus 
do the revellers and drunkards, who say, Come, I will 
fetch wine. (Isa. 56 : 12.) O sinners ! behold, I be- 

* An Anglicism used by the author himself, in the Dutch. 



416 ENCOURAGEMENT IN SPIRITUAL CONFLICT. 

seech yon, your misery, and awake out of the snares 
of the devil ! He seeks but to drag you to destruc- 
tion, and that without your knowledge. He goeth 
about as a roaring lion, and you observe it not. Oh ! 
be concerned respecting yourselves, and call earnestly 
upon the Lord to deliver you from him, from the 
world, and from self. Tou will perhaps say, We 
know that Satan goes about, but Christ has come to 
destroy the works of the devil, and prays for us. Oh ! 
happy were ye had ye Christ for your intercessor ! I 
wish you that blessedness from my heart ! but let me 
be faithful to you by warning you, and reminding 
you that the intercession of Christ is a privilege only 
of the people of God, who have been reconciled by a 
true faith of God in Christ, and have thus at the same 
time become his property, and whom alone he calls 
his : John 7:9: "I pray not for the world," etc. The 
heart is by nature altogether filled with, and entirely 
enslaved to earthly things, (Rom. 7 : 5 :) 1 John 4:5: 
" They are of the world, therefore speak they of the 
world : and the world heareth them." 

Oh ! that we were aroused to resist Satan, that he 
might flee from us ; and were engaged in combat 
with him, having put on the whole armor of God, to 
quench his fiery darts, not yielding to his temptations? 
not following his seductions, being always sober, and 
watching in unceasing prayers to God, with believing 
endeavors to give no place to the devil. (Eph. 4.) 

But ye upright ones, who by experience know what 
it is to be tempted and to be cast into the sieve of 
Satan, look not for ease, but conflict. "Strive to 
enter in," is the language of your Lord. (Luke 24.) 



ENCOURAGEMENT IN SPIRITUAL CONFLICT. 417 



2. Remember that your tempters can not endure 
that you have forsaken their service : they would fain 
have you again in their power. The Lord himself, 
when he called you by his grace, called you to the 
good fight of faith. (Tim. 6 : 12.) 

3. Labor diligently to become acquainted with 
your enemies ; and give them no place in your 
hearts : otherwise you can not well watch against the 
siftings of Satan. To know his depths arid devices, is 
to be half delivered from them. 

4. Be actively engaged, that you be not unexpect- 
edly overcome : 1 Pet, 5 : 8 : " Be sober, be vigilant," 
etc. 

5. "Watch against pride, and a vain imagination of 
your ability to preserve yourself from these or other 
sins, for these are the readiest way to a fall. Peter's 
sad fall should serve as a beacon to you. " Be not 
high-minded, but fear." (Rom. 11 : 20.) Oh ! what 
occasion has each one to pray, " Keep back thy servant 
from presumptuous sins, (acts of pride ;) let them not 
have dominion over me : then shall I be upright, and 
I shall be innocent from the great transgression." 
(Ps. 19 : 13.) 

But methinks I hear a struggling soul say, Satan is 
great and powerful, and I, on the contrary, am weak. 
I therefore fear that I shall yet fall into the hands of 
Saul. But be of good courage, you have to do with 
conquered foes. Trust not in your own strength ; re- 
main at the side of the Captain, Jesus ; hide by him ; 
strive in his strength. He prays for you. Rest only 
upon him, and so through him you shall overcome ; 
and the Lord, who is faithful, shall strengthen you 



418 ENCOURAGEMENT IN SPIRITUAL CONFLICT. 

and preserve you from evil, so that the gates of hell, 
that is, their cunning, power, or violence, shall not 
overcome you, (Matt. 16,) but Satan and all his forces 
shall be bruised under your feet. (Rom. 6 : 2.) 

Do you experience a fall? remain not prostrate, 
but with Peter arise. Are you endowed with grace ? 
when converted, through the intercessions of your 
faithful Lord and Master, Jesus, strengthen your 
brethren ; hear your duty as it sounds forth from 
the mouth of Jesus himself. And how proper is this 
duty , since they are not only your brethren, but 
(which is more) the brethren of Christ. Does the 
Apostle John require that we should lay down our 
lives for the brethren ? how much more are we bound 
to strengthen them? And when you have been 
honored, by the grace of God, with turning a sinner 
from the error of his way, you shall save a soul from 
death, according to the words of J ames. And having 
enjoyed the honor of strengthening and comforting 
your brethren in the Lord, how delightful to you will 
be their company when you shall dwell with your 
Lord and them in glory, and recount the ways the 
Lord has pursued with you, what temptations and 
siftings you have here experienced, and how you have 
escaped from them. 

We conclude with the exhortation of Paul, (1 Thess. 
5 : 14 :) " Now we exhort you, brethren, warn them 
that are unruly, comfort the feeble-minded, support 
the weak, be patient toward all men." Amen. 



Preached after a severe ) 
conflict at Raritan. ) 



INDEX. 



Afflictions, the proper fruit of them, 240, 244 ; of how many kinds, 
207; all subject to them, 211; how we should conduct under 
them, 212. 

Alva, Duke of, his profane saying, 226. 

Apostrophe, pathetic instance of, 394. 

Author not a Hollander, 153 ; why he published his sermons, 153 ; es- 
timation of himself, 197, 210 ; calamities witnessed by him, 210 ; 
personally afflicted, 211; his own allusion to the charges made 
against him, 23; opponents of, and trials endured, 23, 153, 340; 
where and when ordained, and by whom, 5, 6. 

Baptism, the practice of examining parents who present children for, 

recommended, 339. 
Believers, comfortable address to, 295 ; comforted and directed amidst 

their struggles with temptation, 416, 417 ; their duty to others 

when recovered from falls, 41 8. 
Brakel, Rev. William, extract from his "Reasonable Service," 89. 

Rev. Theodorus, call of, to the ministry, 376. 

Calvin, his inculcation of the proper administration of the Lord's Supper, 
62. 

Canticles 4: 2 explained, 72. 

Careless, the, moving address to them, 115, 116, 401, 402. 
Christ, pathetic exhortation to come to, 401. 

Chrysostom, his zeal for the proper observance of sealing ordinances, 64. 

Church government, form of; authorized by Scripture, 77, 78. 

Church, primitive, how faithful in the exercise of cliurch discipline, 85, 

86, 87 ; departure from purity of, described and lamented, 87, 88 ; 

imperfections of, in New- Jersey, even when religion extensively 

nourished, 222, 224. 
Communicants, acceptable, characteristics of, 48, 54, 56; the opposite, 

57, 58; address to, 282, 283. 



420 



INDEX. 



Contrite, the, characteristics, 34-36. 

Covenant between God and the believer, parts of; described, 288; ex- 
hortation to enter into, 291 ; form of entering into, 292. 

David, in what sense a wonder, 191, 293. 

Discipline, ecclesiastical, what, 82; how many steps in, 83, 84; design, 

84 ; the manner in w r hich it is to be exercised, 83. 
D'Outrein, Rev*, extract from, 63, 68, 69. 

Earthquake in New- Jersey, when, 297; others, 308, 316 ; probable 

causes of natural earthquakes, 323. 
Elders, duty of, 95. 

Evils, lesser precursors of greater, 226. 
Faith, saving, what, 54, 55. 

Faithful, when a minister may be so denominated, 361, 362. 
Freedom of will, true doctrine in relation to it stated, 391, 392. 
Freeman, Rev. B., affectionately spoken of, 357. 

Godly, the, exhorted to greater diligence, 417, 418. 
Gourd, Jonah's, what. 189. 

Guthrie, Rev. Wm., his Christian's Great Interest referred to, 292. 

Heaven, necessity for holiness in order to the enjoyment of, 258, 259. 
Hercules, fable of, 155. 

Inquirer after salvation answered, 121. 
I. B., Minister at Six-Mile-Run, 352. 

Jeremiah, his afflictions, 208. 

Judas, did he partake of the Lord's Supper ? 60. 

Kingdom of heaven, import of, 73 ; keys of, what, 74, 75 ; opening and 
shutting of, by preaching of the Gospel, how performed, 79-81 ; 
opened, 96, 97. 

Life of holiness commended, 117. 

Lord's Supper, care of the pious of primitive times in relation to, 85-87 ; 
duty of debarring the unworthy from, 61 ; exhortation to prepare 
worthily to partake of, 47, 67 ; questions to be proposed to them- 
selves by those who propose to observe it, 43-45 ; the unworthy 
cautioned, 45, 46 ; an adorning necessary for the proper observ- 
ance of it, 48, 49 ; requisite frame for the partaking of, 279; who 
may approach, 276, 277 ; Jesus to be sought at, 282. 

Love to Jesus described, 279. 

Magistrates, relation to Church, what, 77 ; duty of; 89, 90. 
Members of the Church, duty of, 96. 



INDEX. 



421 



Ministers, importance to be attached to their declaration of the truth. 
81 ; weighty duties of, 90; called to examine themselves, 90, 91 ; 
duty to submit to the examination ofj 68 ; who are unfaithful, 372, 
373; inquiries which they should propose to themselves, 374; 
duties of, 376-379 ; how they should be viewed, 381, 382. 

Monuments, design, 347, 348 ; extensive use and instances of, 351. 

Morality, mere, the vanity of, as to justification before God, 115. 

My, the comfortableness of the word to the pious, 196, 197 ; illustra- 
tions in a pious female, 196. 

New- Year, a faithful minister's wishes upon the arrival of, 261. 

Pious, the, comforted, 244, 245 ; God looks to them. 39, 41 ; different 

in character from what is by many supposed, 42, 43. 
Polycarp, zeal of, 65. 
Poor, who, 29-33. 

Presbyterians affectionately spoken of, 358. 
Raritan, address to, 39. 

Renewal of mind described, 255, 256 ; strangers to, 257 ; inducements 

to seek after, 258-260. 
Righteous, who, 101, 102; how scarcely saved, 105-114; comforted, 

122, 123. 

Salvation, indications that persons are not in the way of, 119, 120. 
Samuel, his characteristics, 345-347. 

Satan, his operations, 407, 408 ; exhortation to believers in relation to 

them, 416, 417. 
Seeking of Jesus, described, 279; an urging to, 281, 282. 
Silting of believers, what, 408. 

Sinners, aged, discovered to themselves, 162, 163 ; pathetically exhort- 
ed to turn to the Lord, 185 ; unfounded expectations of salvation 
exposed, 114. 115; exhorted and directed, 400-402. 

Sins, those prevalent in Israel, 218. 219; punishment threatened to 
and executed on them, 221. 222 ; of New-Jersey in the author's 
days, and calamities experienced, 222, 225. 

Sorrow, godly, what, 54. 

Spirit of prayer, the withdrawal of, from the pious an indication of what, 
227. 

Thunder, graphically described, 305 ; signification of, as spoken of in 
the book of Revelation, 306. 

Thorn in the flesh, opinions concerning. 233-236 ; what certain in re- 
lation to its meaning, 236, 237 ; desirable effects in Paul, 240. 

Trumpets, their use among the children of Israel, 263. 

Ungodly, who, 128-130; various classes of, 131. 132; where shall they 
appear? 133; called to the contemplation of their awful condition 
at death, at the day of judgment, and through eternity, 135, 136 : 



422 



INDEX. 



reason of their present insensibility to their wretched condition, 
142 ; ground of their inexcusableness, 397, 398 ; characteristics of, 
144-146; directions to, 147, 148; the relenting encouraged, 149. 
Unwillingness, reason of sinners', 399. 

Yan Sant Yoort, Rev. C, affectionately and respectfully spoken ofJ 357 
340. 

Ver Schuir, works commended, 339. 

Watchmen, how ministers are such, 365-367. 
Wesel, Synod of, extract from minutes of, 94. 
"Wings, signification of. as ascribed to God. 390, 

Woes of ancient and modern times, 268-270 ; on whom denounced, 271. 
Wonders, how the people of God are, 197-200 ; men called to inquire 

whether they be, 200 ; in what sense the wicked are, 200, 201. 
Word of God, to 'tremble at, what, 3 7-39. 

Youth, how wide the signification of the word in Scripture, 156, 157 ; 
have their special temptations, 161; called to devote themselves to 
God, 163-166; objections of, to religion resolved, 166-169, 



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